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·TRILOGY OF TANTRA
SIVA SOTRĀNI
BHĀVANOPANISAT
KAULOPANISAT
TANTRA
U. G. C. BOOKS
IBRARIS
106322
Dr. Ramakant Sharma Aogiras
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·U, G.C. BOOKS
Dedicated to the
Sacred memory of my Mother
Rataa deri
रत्नेश्वरि गहाणेदं प्रकाशावरणाचनम् ।
स्वयादिष्टं कृत मातस्त्वदीयायोपकल्प्यते ॥
त्वत्तः जन्मसमासाद्य लब्धः चिन्तामणिमया।
मक्त्या समर्प्यते तुभ्यं तद्दीप्त चिद्विमर्शनम् ॥
स्मृतिर्वा प्रत्यभिज्ञावा प्रतिभा वा यदि वा प्रमा।
सर्वत्र समया मूत्वा दिष्टया मादिष्टवत्यसि ।।
VIBRAP

·Acknowledgements I express my deep sense of gratitude to late Pt Vishnudatt Shastri (my guru father) and his friends late Pt Vamshidhar Shastri and Pt Dev Sharma who once lead me to move on the Great-way of Tanträdvart or a Tantrika philosophy of noa. duality I feel deeply touched by the memory of my friend late Dr. RP Kaushik whost sincere wish was to get this work published soon My ibaoks are also due to my friends Prof BM. Razdan and Dr S.P Gautam for their help during the final preparation of the manuscript I am also thankful to my son and my student Dr. Ashutosh Aogiras, wbo, during the period of the preparation of this work had to share my teaching of the texts of Indian Philosophy and Tantra with patience and gave some useful suggestions at times.

·Preface Vedas are the outcome of the spontaneous flow of the ancient Indian mind which has responded very well to the accomplished experiences of the internal and external manties tations of human life and nature around it with the passage of ume it became essential to relate the Vedic mind to day to day life of the people of this land so the later Vedicists felt the need of the classification of the whole Vedic literature Vedas was treated as a Puruşa or Brahma Vidya or Knowledge personified and the sit major branches of different systems of Vedic knowledge ic Sikşıt, Kalpa, Vyalarana, nirulta, Cbhandas and protişa were ascribed to that Puruca ard Female deity of Brahma Vidya These six schools of Loosledge or limbs, later on, became the basis for the Vedic Tapfrism Slace Tantra is a Sastra where the abstract knowledge is cubstantiated or channelised through some discipline or an organised way or a method of use of secret energies of the psycho-physical planes of consciousness namely mantra and yantra, therefore the whole Vedic literature was explored from Sia-Salt angle and was organised in the form of Tantra-Sastra In this cntire process Tantra did not give precedence to amorphous theories of understanding, rather it commended direct contact in the form of experientia) living and persuaded a man to transmute his rank jotellectuality into wisdom and relate the whole thought with practicality Morcover bencdic terms and words became obsolete the comia exis derged a lot to uguesisat the lost reairdeas of the Vedic miad and Rgveda in particular and tried hard to mend a cleavage by building bridges between dharma, artha, Kama uod molsha, and forged a way of emphasising the outer reality only to prompt them to turn award reality ultimately So tbe view of the tantrika thought has gronn from the heart of the Vedic scosibility oot from the mere entrancous influences ·(v1) Preface The major objective of the book Trilogy of Tantra is to dispel the prevailing misrosceptions in the domain of Interpretations of ideas and values of Tantrika thought There has been a general misconception that the Tugtarka thought ss mystery, magic and tends to neglect the reality of the logical and spirr. tual realms On the contrary it needs to be emphasised that traditional tantrika thinkers did emphasise time and again a logical and spiritual reality through the expression of ihreefold study of energy as speech (våk), mind (manas) aad vitality (pranal which in its subtle form manifests sal cit and āpanda at mico level in the Upadişads and later Indian philosophy For comprehensive understanding of the concept of Sakti and Siva some nodal points have been identified and arranged 10 this Tnlogy of Tantra with the help of an introduction, aa English translation and a commentary on the three texts of Tantra literature The attempt is to explore the horizons of a possible dialogue between tbe scholars of sapskrit texts of Taotra and the west oriented thinkers of Indian philosophy If this 'Trilogy of Tantr generates an iota of awareness of lodraa heritage and us bearings on our present Spritual and cultural dilemmas or the basis of our indigenous perceptions of tāptrika thinkers, the purpose of the book is served i present this study to the scholars interessed in the deep thoughts of Tantra with the sense that they despite my disability at places, will own it because of their love for Siva and Sakti Sri Sadan E1-104, Sector 14 Chandigarh Rina hast Sbetra Aogiras

·Contents
Acinonledgements
1V
Preface
V
1
19
Introduction
Śna Sutrani
Bhavanopapisat
Kaulopapusat
Tantra
63
86
108
Notes
120
Bibliography
134

·ERRATA
Page
1
2
Incorrect
etemology
Mantara
Tantara
theirt otality
रोगसयुक्त
(Sutra 7)
बाह्याद्यष्टशत्तय
(Sitra11)
Correct
etymology
Mantra
Tantra
their totality
रोमसयुक्त.
2
5
67
69
ब्राह्मायष्टशत्तय

·Introduction During my childhood and early youth I imbibed mixed infuences of $13, Sakti, Vesnu, Sua and Ganapati consciousness My grandfather, father and gurufather would recite in ritual Worship Mahimnahstotra, Hymn to Purusa from the RgVeda, The Visnu Saipade of Ācārya Sanlara, and Gayatri Upasana every morning And on each Sunday, the recitation of the Adityabrdaya stotra was an additional part of the daily routine On other auspicious occasions a study of Srimad Bhagavatapurana, Durgasaptasati, Srimad Bhagavad Gita was made in the presence of other Brahmins too These occasions of regularly listening to the chantiags enabled me to grasp the word but initially I could arrie only at an unreflective understanding of the vod-rlyang sensibility for quite a long time, my passion was to catch the sound vibrations of the chanting of Sanskrit Mantras, Slokas and the complex Sutras of the great grammanan Panini But whenever I objected to such leaming Without understanding the meaning, I was told by the authorities to go on with my simple aloud reading and not to bother for the moaning as the meaning would flon spontaneously when the sound of the word would be precisely established in my psyche. But that may not be a happy state of affairs. The unreflective understanding of meaning may make you a Jnani or Pandit but not the Jijnasu and Upasaka (aspirant desotee) I liked classical music because there was no meaning I could enjoy the music classical and Sanskrit word even though they had no meaning for me I could easily learn hos to chant or recite the fourteen Sutras of $112, and then passed on to Pånını' but without grasp. log what it precisely was in my early age, I had completely no idea of the theme of these Sansknt texts but could relish reading all this alongwith the great porks of poetry, drama, prose, ctemology, lexicography, philosophy ·2 Trilogy of Tantra The word of the Guru and my aspirations were attuned together for about fifteen years of my boyhood I was repeatedly told that poet is a man of the word power, not of the arthasakti(meaning) Meaning runs after his word ? So learniog of Sanskrit meant learning the spoken word or meditating on the word and the goddess of speech (Bharatı or Saraswati) Later, I realised that it could be an indirect initiation of my person to Tantra This was possible primarily because meaning being integral to speeh, the creative encounter with the texts gradually unfolds the inherent meanings to the seeker The meaning is not external to speech but emerges to the awareness of the coherence bets een the word, concept and reality The dawning of the coherence opens the deeper layers of the Mantara to which one was initially introduced through regular chantings To explore the inherent mystical system in the apparently unsystematic world of things thoughts and experiences is Tantara Tantra is a thorough Vision of one's realities and truth which comes to an aspirant through the powerful vibrations that the intonation of the word releases for the seeker after one has pursued it continuosly for a long time, without interruption and with reverent devotion, therefore it is an Agama. And to find a system one traces the 'fine thread of speech' with which the triune world is knitted well and three significant aspects of one's personality namely manas (mind), prana (vitality), and Vak are synchronised and interfused In India this thread of the word or speech was traced out by the Vedic secrs in the Mantra Samhitās and Upanışads » The Indian mind was always busy tracing different dimensions of the word or speech Poets, philosophers, ritualists, prosody singers, grammarians, astronomers, astrologers, alchemrsts, spiritualists, each one found his source of zoni of realisation in the vak. tattva(speech) Perhaps Vedas were the first manifestation of vak and chandah purusa and later of tantra and puranj Upanışads are the real tantras as they provide an account of the genesis of the cosmos through the symbolism of the sacrificial fire which is ignited by the sex act of Aranı woods, named male (pururavas) and femaie (Urvasi) Numerous Upanısads or meditations in Chhandogya, vast interpretations of sacrificial symbols in Brhadaaranyaka, Prašnopanısat and other minor Upanişads do give us a clear-cut picture of the luminous tantric thought.

·Introduction 3 The three fold expression of Para Sakti is the basis of existence, awareness and activity of the universal life In Vedic texts the theories of three fold fire the Sun in the Heaven, the Moon or the lightening in the space and the fire on the earth are cuplicated prior to the experience of mono-existence of nonduality of Brabman Karhopanrad explains how the boy hero Naciketa obtained the knon ledge of thoity from the deity Yuma And this knowledge has declared Trinācih eta after the name of Naciketa. And even if we look at the other aspects of the Vedic way of life, we will find the basis of the Tantra explained in the process followed by the gurus and the disciples who used to spin a sacred thread or Yajnopavita The, triplicate spinning of the thread the three knots named Brahma, Visnu and Rudra knots are to give it a global forms so that it becomes a yantra of the whole wisdom oriented activity of the Vedic mind The most significant character of the Tantra is to synthesise all the facts apparently opposed to each other A Tantric is convinced that oppositions or contradictions do not exist at the very root of the life principle Parasu Rama Kalpa Sūtra proclaims "No antagonism to any being". Tripura Rahasyam bits at the very concept of Maya of the neo-vedanties which actually implies duality and declares “to know all as Maya is ignorance and to know all as Siva is the true knowledge"? It is interesting to note that the view point of the Tantra- Sastra embraces all the view points of the Indian Mind right from the black magic of the occultists to the highest peaks of Karma, Bhakti, Upasana and Jnana Yoga Rss, Munis, Siddhas, Nathas and se'f knowledge of the towering personalities like Mabavira, Buddha, Sankara and Ramanuja and other medieval saints and Bhakta pocets Ten Mahavidyas of the Tantra Agama, night from Adyakāli, Târă, Sodasi, Bhuvenskan Bhairavi, Chinnamasta, Dhumavati, Bågala, Matangi and Kamala are the female forms of the three Cold knowledge of the Veda Vak hich was manifested in the form of four Vedas and sur Vedängas(limbs), ten incarnations of Mahavisnu and ten Dharamas of the Smrtis So Tantra is such an organised and cxpanding net work of the Indian mind which accepts each thought form from the Rsi mind to common mind but transforms it into a systematic expression of vital, psychical and ·4 Trilogy of Tantra spiritual energies like the waters of the Ganga (Gangodakam) which consecrates the dirty waters of city streets (rathyodakam) and relates rathyodakam to the waters of the ocean. The Tantra is the quintessence of the whole Vedic and Veda influenc. ed thoughts, which grew from the ancient Indian mind and also assimilated some other influences which were not opposed to the basic insights as propounded in the received tradition If the tantra is a three dimensional manifestation of the Vak. tattava or Nadā tattava, and, if it definitely inheres the tbree aspects of Tantra (the expansion), Yaptra (the systematic control over the expansion) and Mantra (the sound capsule form of the whole expansion), then certainly it is nothing but the Vedic mind transliterated into the mind of the Jainas, Buddhas, Saivites, Varshavites, Saktas, Carvakas and others All the thought expressions and actions of these flowing minds had been contributing to one another and emerging into the vast ocean of Bhåratam(India), the paradigm of Bharati the Veda Vak the speech of knowledge This Bhāratam is not a mere land, rather it is the yantrika or earthly expression of the mind of the goddess Saraswati, who went on flowing for centuries in the form of river waters and went on radiating in the form of Savitri, the light of the Sun of kaowledge The history of this country bears witness to varied influences from alien cultures which were the outcome of invasions by Ibe Greeks, Kusảnas, Sakas, Hunas, Arabs, Mangols and the British These diverse communities intermingled the indigenous people They had their own social, political, ethical bchefs But no history has been written so far which provides a proper account of the specialities or their social behaviour, the place of woman in society, the code and conduct of the indigenous tribes which still persist among the many tribes of Indian society. So the major practical problem at the various stages of Indian history has been primanly how to accommodate the personal, social, political beliefs and practices to the distinctly different ways of life and beliefs which were being assimilated time and again Nonc has tried to trace the impact of external influences on the native tradition and the manner in which they percolated to or modified the social and political cthos of the existing ways of life in this country It is but natural that the philosopbic attitudes of nations ·Š Introduction crystallise in the form of social and political behaviour and reflected in language, literature, art and science So Tantra accepts all these forms of human expression in theirt otality, and gives recognition to the instinctual life as a means for realising the aura of its spiritual and metaphysical base When tantra means a nation, Kula or a family, an organisation, yantra becomes the protective and controlling force in the form of political, social and economic means, Mantra works as the consciousness and wisdom which inspires the whole tantra and awakens the Kundalını or serpent power of each individual and the whole family or the nation Perhaps, the Indian society has lost its Mantra today and may be in search of some Mantras to punfy its social, political and economic ethos So long this triune social, political and economic yont of this country, is not purified through Mantratapas, the question of emancipation and harmonious manifestations of higher life will be delayed and postponed In the view of Tantra and the total Hindu Dharama Sastras and other works of ancient literature aad art, Dharama, Artha and Kama tecome the yon or the source of human life and, when purified, culminates into Moksha According to the traditional view he is the most sensible who is involved in the harmonious development of the three Vargas(dharma, artha and kama) simultaneously' But Mantra is the only means through which one can establish this harmony or samatram which is yoga " Thus Mantra Sadhana is the only sidhana which works as the central force or energy in the Tantra (expansion of human Lind), and yantra is the concrete structure which controls the massive expansion That is why the Vedic seers used to chant Mantras in their regular Santipatha (reading for peace) in their regular social gatherings Let your Mantra be of the same calling, or homogeneous, homotypical, homosocial, and harmonious Let there not be any inabalance in your Mantra mind or active psyche" So Mantra is the only thread which spreads over the whole family, class, society and humanity Today, the human mind has lost its Mantra in the complicated pattern of over-strained life, completely conditioned by a particular type of money mindedness, sex, violence and craniog for advantage over others Technology without any Mantra is going to play havoc with the whole human life, like a disgruntled woman ·Trilogy of Tantra whose man is neither capable of arousing her womanbood nor capable of giving her any kind of discipline through gratificat. 10n Tantra is there to question each person whether he has found his Mantra or not And if not, then, why not search for one's Mantra for a better, creative and meaningful life In the present work, I have selected three almost neglected but significant texts of Tantra to comment on (1) Kaulopanışad, (1) Bhayanopadişad and (m) Sivasutrani Though these works belong to three different systems in the Indian tradition, I have chosen them to show the unity of the metaphysical, ethical and aesthetic dimensions of the human condition There is an underlying unity which gets manifested in the structuring of the different levels of human experience when a seeker makes an effort to come to terms with the absolute reality Though small in size, the texts are written with traditional brevity almost in capsule form. Each book composed by the authors is an epitome of a particular philosophy, and is presented in the then prevalent masterly style of aphorism during the pre Christian cra Each crystallises the subtlest theories in their minute details by using a minimum number of words The power of the word is used in its most condensed form A Sutra is characterised as "an aphorism, the earliest form chosen for mnemonic reasons, in which philosophic thought was couched in India, necessitating often elaborate commentary (Bh isya) which frequently differ widely in their interpretation of the original and have occasioned various schools" 12 Though the tbrec texts belong to three different schools of Saktı cult and Siva cult, yet their approach is similar in their total cmphasis on establishiog an immediate and direct contact with the reality They do not coax the aspirant or any guru to follow their directions But if the aspirant, who, through his dedicated enquiry, accentuated with study of scriptures and the sacred manuscripts, and freed from cgoistic compulsions and worldly involvements, desirous only of enjoying Siva life or Sakti lıfe and ready to have the great experience of the transcendent and the immanent simultaneously, is most welcome to fulfil his desires There are two small Upanışads Kaulopan sad and Bhavano panisad which deal with the realisation of the Kaula way of Sakti worship and Samaya' way of the Sakti worship respec·introduction tively The word 'Upanisad' used for them indicates the most sensitive and the esoteric depth of knowledge of the Tantra- Sastra in these texts These three texts bring out the unity between what have been regarded as three distinct and independeat faculties in the Western intellectual tradition namely, cognition, (Jnana), affection (Ichha) and volition (Karma) Unlike the western thinlers, the Indian seers had held that it is not possible to visualise the emergence of a desire (Samkalpa or Bhavana) in the absence of knonlege (Inana) as it is impossible to concente a desire which does not find an expression in action A search for the underlying principle of the unity of these three facets of human existence is the aspiration of the seeler which finds its expression in the various stages of the Sadhana in the Tantra tradition And intuitive recognition of the unifying principle is self evident to a Siddba It would be helpful to trace the ways in which this principle has been worked out in the vanous schools of thought in the Indian tradıuon Bhavanopanısad explicates both the aspects of the Indian mind, Yoga and Bhoga Bhavana an active meditauon is needed for both Without Bhavana one's Bhoga or enjoyment, the erpression of consciousness from within the centre to peripheral world, the source of ecstatic delight or beatitude, is not fruitful In the absence of Bhavanå, Yoga, the withdrawal of consciousness from the peripheral world of enjoyment to the central intensity pulsating in its silent bliss, anareness is not possible This active meditation or Bhavani in its intense form, turns Yoga into Bhoga and Bhoga into Yoga So there exists no division like Yoga and Bhoga To dispel this division (of Yoga, Bhoga, guru, Mantra deity, soul) is the consequent of Bhāvana "And Bhāvana is nothing but Upasti", says Swatantra Tantra And Lahta Sahasranama, the celebrated scripture of the Saltas, too, confirms this point of view--"She (the great Sundari) is attainable through this active meditation"! And this Bhavana is also love for the Devine, which activates the aspirant to act (worship) and to know That is the basic spirit of the Vedic Upanı ads But the authonty of Purva Mimamsa school also gives due importance to Bhavana which is necessary to attain perfection in Yajna There Bbāvana is an active inspiration to bring the desirable result in due course of time which means the inspired energy of one's (Bhavayıta's) mind and spint sbich compels the resultant ·200 Trilogy of Tantra to come to existence or to maniſest itsells Hence in Mimāmsă school of Jaimini's total sacrificial philosophy of action, the three terms used in relation to Bhavana are : Bhävita, Bhavana and Bhāvayıtă The root of all the three words is bhu: to be or to exist Bhavita is the resultant which is invoked and inspired by the Bhavayıta the doer (or the meditator) through Bhāvanā to leave the state of non existence and abstraction and to come to existence, to the manifest as concrete reality So in our Trilogy of Tantra, Bhavanopanisad tackles the problem of realisation of both the aspects of consciousness active in the universe as kamakala and as grounded in the tranquility of Herself As a medium of this ultimate realisation she awakens Bhavana or Kundalini-energy in the true aspirant The great treatise Tripura rahasya, in its Jañanakhanda, proclaims that the physical appearance of the world exists only because of its essence lying in Bhavana" But, what is Bhavana ? The rcply is "the Will which is free from any confusion or dwindling thought or doubt is Bhavana" The Will independent of any alternative argument, reasoning, uncertainty and mental aberrations, is Samkalpa Upanışad states that when this primordial Samkalpa (Will or deliberation) arose in the Absolute Brahaman, there was creation "* So unperturbed will to do a thing is the basic force of world creation and spirituality Once this Bhavanı or Samkalpa. Sakti is oriented towards Brahaman experience, it must lead one to the experience of the Absolute This Bhavana Sakti of the Tripura Tantra is very close to the Nırvicikitsa Jñana, a know- Iedge free of any impurities of nescience of the Vedantins The difference files in the concepts that Tantra uses the same Kamakala, because of creation, (a Vedantin may call it Bandhan or bondage) for the purpose of emancipation too The approach of the Tantra is appreciable in that it uses the Kamakalā as Bhāvanā to attain both the ends Bboga and Moksha In the words of a great Buddhist Tantric, the explanation for this type of application of Kamakala or same Bhāvanā to attain new consciousness is . "a small crystal of poison kills all the living beings, but the knower of the mystery of that poison can use the same poison in such a way that it may save the yogi from death "* A Vedantin needs pure knowledge for that But the significance of Brahaman-Jijñasa (will to know Brahman) is ·Introduction 9 placed in the very first Sülra of the Vedānt Sūtra.**. The etymology of the word Juñasā shons that the combination of the two forces of the psyche are expressed through the root Jää' to know and 'sa' or 'san' desire to know. To conclude: the Tantra has synchronised all the bends and efforts of the Indian mind to substantiate the vision of the seers, saints and the common man Thus the Karma theory of Mimāmsă, Upasadā and realisation of Upanışad Vedanta are wisely incorporated and made complementary to one another. So Tantra uses this term Bhavana in the context of Upāsanā, adoration and meditation together To arouse Kundalını or to experience the union with Brahman-consciousness or Siva-Saktt consciousness, all embracing technique of Bbāvanā (active meditation) is used through one's actions, knowledge and behaviour. A Sarvite sings- "Oh Siva my total activity is your adoration " Bhāvanopanısad deals with 'Snudya' placed there among the ten mother-figures of Mahäudyās namely Adyālālı, Tarā, Sodası (Śrrvidyā), Bhusanesnası, Bhairav.. Chindamastā, Kamalā, Bagalămulbi, Dhumāvati and Mátang: All these ten Mahavidy.is represent and protect all the directions. Sodası ben longs to North-East front in specific, but permeates the total cosmos in general. Similarly all the other nine Saltis pervade the #bole universe. But undoubtedly Srividya embodies the Karma, Jnāna and Upăsană of the Vedas and Upanisads chiefly and the latest techniques of Āgamas partly. It has much in common with the Usas in the morning red sun-worship or Brähm-Gāyatri worship of Upanişads, Red colour, symbol of creative desire, love, beauty and vitalily, is very powerful. As eachdawa (Uşa) is vermillion red with the enchantiag floods of light and eflects its colours on the rhythmic vibrations of the dew drops, baoging on the tiny edges of the blades of grass, the deityArun ā, the red one, is not only compassionate but also 'karunā-sasa sägarā', the ocean of aestheticism and compassion. Waves of beauty, bliss and compassion radiate from her eyes and she wields pāśa (bond or Doose), amkusha (goad), arrons of flower and bon in her four- ·10 Trilogy of Tantra hands and is hallowed with her own accomplishments or radiance 2: Actually the sensibility of the Vedic seers was formed and attuned to nature in the different aspects of her beauty, anger, grace, peace, etc So they could see the primordial images of nature around and could listen to the primordial sounds rising in their minds and nature simultancously But the perceptual experiences of nature are followed by an individual subject's attempts to relate with the objects of experience in diverse ways such as an inclination to acquire, use, transform, or improve them etc This may be termed as process of mentalisation' When the process of mentalisation of those open experience started Agama and Tantra directed the aspirant to understand the real nature of mentalisation and then to reopen closed doors of experience by using the key of Sabda sadhana, ihc rehearsing of Bijaksharas the code word like 'Aim, Klim', Hirm', 'Om or by the listening of the inner music or by meditatiog on Omkara Thus a realised Tantrika could see the relation between speech sound and the instinctive energies like sex energy at the lowest base centre, between the car and heart sound So he could generale, move and channelise these dormant energies by producing and pronouncing the key note Onc can see the effect of the particular sound in the world of animals A particular sound made by a female tigress as a call for mating, generates trem endous energy in the male tiger walking in the distant jungle The call is by the female for the parficipation of the male in the process of creation So Agama Sastra recommends cach action to be performed with the muttering of the Mantra, during the penod of adoration of deity Success of Sadhapa lies in the mastering of some of the word sounds pronounced in a particular style In this way, Sabda Sadhana represents and includes learn. ing of the Vedas, Nama Japa meditating on the navel centre or heart centre, chanting of the Mantras and Stotras and thus sceng the world as consciousness By suggesting the 'antaryaga vidbi', 1c the method of internal worship of the enddess, the Bharuppanused capuses the mystery of the Mantra and Yantra both In this way, it cmbraces all the techniques of different schools of thought and puts them into the melting pot of Bhavana leading to Jivanmukti as the ·Introduction 11 culmination of the whole realisation The significant conisibution of this Upadisad, which is a manual of the Kadimata of Samaya margs, is the masterpiece of Śrsadhana, was recognised by the gurus of Sankara school and other Vedantins, and celebrated scholars of Tantra and Indologists like Śrı Bhaskasa Rai Makhia, commented on this Upanisad Samaj achara There are ino schools of Kundalini yoga One is Samaya Joga in which a jogi always meditates and realises that the mother consciousness is always with bim 'Maya saba iti Samaya' His approach to Kundalini is corroborated by the right and Dormal forces And as Kundalini rises from her birth place and CTOSSIDS all the chaleras Boses with passion to marry her beloved Siva in the Sahasrara She is worshipped by yogis as Saubhagyavalı or Samskaravati transformed satisfied with her, and her spouses glory, she looks at other sadhalas with full grace and compassion realising the pain and suffering of other sadhala created by the dissection or division from their beloved spouses So this way of Saktas is called a vogamarga in which Kundaloi the individual, like a yogini makes a lot of tapas or austenty as the daughter of Himalaya Uma, to find her Sıva at Kalası First, the origination of the idea of unity with the beloved and then to attain this units is yog? The first phase of this unity is dhyana yoga and the second is called laya J092. When Tantra says 'Dhyana kot samo layah it means. when millions of movements of dhyana or bhavana (meditation) merge into the continuous flot of conscious“ss is layah or samadhi Bhavanopagisad supports the vien of Samayachara or Daksh inachara. 'Sam3\2, also means the way of equanimity or balance of Siva-Sakti Bhava, the Samava joga Samaya also conveys the sense of propnety of conduct, maryada ie dignity and moderaton Lalita Sabasrnama Stotra says that Lalita is inherent in the Samaya (Samajantastha) and (Szmayacara tatpara) pleased with Samayachara " She is the form of Dakshinamurthy", south facing and represents favourable Śwa n ho assumed the form of a box of sixteen and as a guru, imparted the quintessence of knowledge through silence to his disciples She is described Cartanyargbya Samaradhya Cartanya kusuma priya she is ·12 Trilogy of Tantra propitiated with the offering of arghya of oblate water of con sciousness and is fond of flowers of wisdom-consciousness." All this supports the view point of the Bhavanopanışad which emphasises and explains the method--internal yoga or wor ship of the deity only through psyche, It does not give any importance to the external worship or show of piety. Its theme can be substantiated as "adoration of the consciousness by the consciousness with the consciousness". Yantra and Mantra and ritual form of Sri.yāga or sacrificial act of Srividyā are interpreted in terms of total experience of Parāsaktı or consciousness There is neither any need for deviata ing from the Vedas, Smrties, social responsibilities and tradition nor of clinging to the five Makaras (madya, mamsa, mina, mudra and mathuna). Schools of Srividya in Samayachåra Though in the literature there are references to about fourteen schools of Srividya yet only three schools are prevalent among sådhakas, Kādividyā of Manmatha (the cupid), Hådividyā of Lopamudra and Sadividyā of Nandı. Bahvanopanişad mcotions only these three vidyās-as “Saisā Sambhavi Vidyā Kādividyeti vā, sādividyeti va Hadividyetı vă rahasyam"}6 The distinction in these vidyas lies in the emphasis on some particular aspect of the Deity and its Mantra by the different schools Kadı school has given first priority to some other syllables of the Mantra which represents different aspects of the Major Deity sutadle to a particular aspirant psyche The Bhavanopanışad follows Kädi school of Kamaraja and explains the intricacies of the Mantra, Yantra and body of the aspirant and directs him to merge these three categories into the same one consciousness This absorption of the three is made at the level of Bhāvanā That means, the three Bhavanās which were developed independent of each other are suak into the stream of one unifying Mabābhāva The Sutra thirty-one cicarly explains the culmination of these bhāvanās as "merging of all mental propensities, like 'l' and 'Thou' is and is not, duty and lack of duty, and adoration in the self, is to offer oblation (made of knower, knowledge and knowable) to fire (of consciousness) "37 ·Introduction 13 KAULOPANISAD Lalita Sahasrnama Stotra, while praising the great goddesss maintains that she is "Kulakundalaya", one who resides in the resen oir or pool of Kula," She is Kularūpini means she is the form of Kula and Kula is that where earth category (ku) merges (la or liyate) That becomes Muladhara, the root of Kaulasadhana According 10 Kamadhenu Tantra la' sound is the great symbol of the primordial desire, the root of creation, sustenance and annihilation That is the origin of all the sounds and objects" And the yonel U' is the lower kundalı salti which consists of five deities, the five vital forces and bestons all the four fruits of life (ie, Dharma, Artha, K70 and Moksha) 'U' is the round eyed Siva and the base of all the auspicious 'Ka', the primal desire or sex energy, joined with 'U', the Sıva energy, is 'Ku', the earth or Bhumata 'La' is the form of triplicate Kundali, the passion for man, woman and the issue or of spring " It is more physical and fleshy It represents moon-consciousness, earth-consciousness and Krsna consciousness. Etymologically, the word Kula means a triad "Mātā (measurer), Madam (measure) and Meyam (measured)" Lalitasabsranama describes the great goddess as the human consciousness who relishes the nectar of Kula the family, the clan, the nation, the world she is Kulangana, the chaste woman of a dignified family and the owner of the family She is Kauliai, Kul yogini, dwells in every house, village etc. But she is also Akula, one who is beyond Kula or any restriction or any set of rule and regulations, above any code and conduct.* As such, one canot agree with the view point of Shri Pandit R.Ananta Kashan Shastr and Shin Karra Ramamurthy Garu that "the Kaul group, of the four objects, VIZ, Dharma, Artha, Kama and Molsba, towards the attainment of which a man should strive, this series treats of Artha and Kama which pertain all to the concerns of this world In it are to be found the several processes of black magic practised for the gratification of one's selfish desires and the accomplisbment selfish purposes. '* Contrary to the above rex, the basic thought of Kaulas seems to be rooted in the statements of ancicat Upanisads like ·14 Tnlogy of Tantra *Mātrdevo bhava' and the story of Uma Haimavati in Kenopadisad, when female consciousness attains its grandeur because of its love affection and complementariness for creation Even the Purusa Brahman of the Upanışad, to rise from am. orphousness to articulation seeks female form and awareness "The one to find cosmic forms, seeks and sticks to a single yoni and sometimes to all the yonis 31 So the woman with ber divine aura was the great subject for the study of the sell She was named Vama, not that she belongs to left side of the man or passivity as it has been a long standing notion among the ignorant people Vama represents the aesthetic instinct or action with beauty and for beauty –“Vamati Saundaryam means a woman who radiates beauty as So Vamicara does not mean a path full of anti social, sex dominated and permissive way of indulgence and gratification Both the friends and foes of womanhood have distorted this concept It is actually awareness of the beautiful and the gratification which leads a Kaula to self accomplishment Because he is in constant touch with the bliss and beauty consciousness, for him the wbole existence and the knowledge is a paradigm of divine beauty and love Our texts, the Kaulopanısad gives the quintessence of Sākata vision, totally undetached vision ie, one does not like to attach One self to any pleasure or pain, loss or gain, ſamc or ignominy, and accomplishment or mastery over things This awareness can be experienced but cannot be proached like any technical knowjedge to anyone The uninitiated or uncultured mind is neither in a position to discriminate between the awareness and the nescience nor can he see them in their essential unity and wholeness So the Kaulasadbană is a very complex discipline which cannot be followed by the people whose sensitivity is low If someone without this sensitivity, imposes this energy on one's psyche without the requisite preparedness he may do himself incalculable harm, both physical and psychological Therefore, Kaulas are advised not to make any kind of show of their spirituality Rather, they are advised to keep it a secret by leading a normal life amongst common people and accommodate people belonging to different ideologies So a Kaula has a tremendous sense of ethics and morality, but his sense of aesthetics is always ·Introduction 15 donnant Hus ethics fons from aesthetics The Kaulopanı ad does not mention 'Malar sadhana' On the contrary, it recommends "Madadistyajyah * the avoidance of intoxicants, stimulants, drugs or wine in their crude material form which stands totally opposed to the sensitivity of an aspirant If talen under the administration of the spiritual these donot remain intoucants any more, but, if they are talen under the influence of ignorance or animal passion, they generate nothing but volence, passion and mental disorder and ugliness ** I think the psychology of five Makaras in the lawatantra is peculiarly valid Five Mfalaras (Aladva, Mansa, Matsya Mudrı, Marthuna) represent only the idea of mundone world of desire, passion, ambition, lust, enjoyment, thought world or all names and forms, that is the projection of mind or mental constructs In the Tantric symbology, the whole five-fold world of objects is just mind 'Sarvam manah eva This file fold manifestation of the mind is to be transformed into self-consciousness. The 130g ble reality around the aspirant is to be metamorphosed into Truth which is beyond any concept of time and space or the world of Maya If the five Malarks are the five phases of the hunger or kalı, then she is to be fed continuously, without any Interruption till she is contented with the uninterrupted flow of nectar of sixteenth dirit of the moon Tantra accepts the language and expression of the common man and imparts metapbysical interpretation to it He picks up dust and mud but finds splendour of the lotus in it In the Tantra raja tantra. He wams the followers to min mise their passions for donk The moment, an aspirant swallows a drop of nine just for the sake of his sensual gratification, he falls from the realm ef kuladharma * The important thing is Manolaya (merger of the mind), the limit of the experience The wine can be an aid 10 3 Kaulz if he wants to get out of any neurosis created by kundalıni s.idbana in the beginning to be a ficeung glitapse of awareness, he may cojos complete faith in the spint of Sakti sädhana Another symbolic aspect of the Kaula sadhana is that the process of the preparation of the wine is indicatne of the self halening By decomposition and putnfcation of the solid matter in the water, by formentation and suming, if deeply generates the burning or ·16 Trilogy of Tantra exciting qualities of the fire element Sa from earth element to water and thence to fire is an ascending order of the fire kunda lins through Trinity But this phenomenon is a universal one In the Puranas the legend or myth of the occan churning is very illuminating Mind is the occan To distill the ambrosia or nectar from the ocean the Devas and Asuras were advised by Vişnu to bring the medicinal plants and trees and otbos things from all the corners of the world throw them into the ocean and to churn the ocean so well that the decomposition of the matter is complete As a result the cow (Kamadhenu) appeared Next to the cow was the Varuni Devi (wine) who appeared in the form of a juno with red intoxicated eyes and smiling face before the Asuras The Asuras refused to accept her, while the gods welcomed her (sura the wine goddess) and were named as suras 39 The haulopanısad in the very beginning of the Santipatha (reading for peace) prays 10 Varunt (the wine) daughter of Varuna in the West to bring peace for the aspirants But in the actual text no mention is made of Varuni or wine or any other Makara The ethical part of this Upanısad is wonderful and presents a balanced view of spontaneous morality and ends with the statement Sarva sama bhavet A Kaula should be one with all KAMA KALA The Nasadiya Hymn in Rg Veda while searching the root cause of the creation explains that when the existence and non existence were absorbed into the great silence a ray of Kama shot through the heart of the great silence and there was creation all over the universe That ray or string of Kima or desire measured the immeasurable gave a form to the formless, name to the nameless The great suicnce becams Smasama, the cstation ground and Sava or the dead body of Siva According to Tantra this state of Bhagawati 15 ·Introduction 17 'kavalıkrta mihsesa tattva gramasvarūpini' when she has absorbed the total number of the entities into her self and herself is absorbed in the all embracing, the great silence Śna So the total play of creation, sustenance and absorption is the play of Kamakala This initial impulse of Śiva, the desire, supreme entity, responsible for the total activity of the universe, is Kämesbwarı or Kamalala, and the desireful supreme entity, Siva is Kameswara This Katalala is actne ual, re moving and motionless Arthur Avlon in his introduction to Kamakalā Vilasa of Punananda Natha, quoting Samsollasa, explains that in Kāmalala single Bindu shons the state of laya (absorption), tho Bindus as the state of creation and three Bindus as the state of continuance or sthit This Bindu is a metaphysical point of energy about to manifest itself When this Kimakala ts known as con. ceptual reality it is Devata (Deity) when it manifests itself into sound symbol, is Mantra and then appears in a form or symbol, is Yantra Su TV Kapali Sastriyar in his hyma to the Goddess Lalita Kameswari the Mah manustava, states "She who is Kamalala, becomes the eternal portion in each being Holding out openly through the seed sound Hrım, the expensive universe is in the macrocosm It is she again who reigns as the eternal portion in the microcosm "30 To put it succinctly, we can say that the whole play of the Kamakala is the evolution of the one to its two-fold aspect as changeless Siva consciousness and the changing Salta-consciousness TRINITY OF THE KĀMALALT My observation is that the concept of the Kamakala in Tantra can be traced in the Vedic concept of Yajna Every sacnficial act is related to the Samkalpa, pil, animus, determi. nation and resolve The whole structure of Yajna moies around that Sankalpa The great Brbadaranjaka Upapisad says "The self (Atman) is identified with desire alone What it desires, it resolves, what it resolves, it works out, and what it works out, it attajas" The great las guer, Manu, too, confirms that Samkalpa or deliberation is the root of Kāma or desire and Yama is the offshoot of the Sankalpa ** ·18 Trilogy of Tanira Yajna is nothing but the three fold evolution of the animus in action It represents the theory of three fires (earth fire, the Sun and the Moon) which make the triangular symbol of Yoni, the female genitalia in Tantra The pulsation of this kama. Bindu (the dance of kalı) can be seen only when the heart of the yogi us completely devoid of passions like the clear sky immaculate, or like the complete silent void of the crematorium (śmasana) And only this state is described in the Stotras "She the kamakala, is engaged in her act of copulation with her spouse Mahäkameswara or Mahakāla" 13 The great treatise Tantraloka says "In the void of Mahākāśa the secret triangle of desire, knowledge and action is called Bhaga the yoni in the centre of wluch the cincin sakti, vibrates ever" 11 This impulse of Prime Desire creates a throb or Spanda which creates nada, the symbol of sound world when this nada concentrates, it becomes Bindu which represents the earth srsti the object world All these three fundamental entities are indicated by a triangle which can be explained with the example of a small spider A spider emits an end of a tissue of the web and with the support of this tissue it hangs down to earth producing more and more threads in space But to give strength to that thread, the spider ascends and conjoins another thread with the other and in the end there is a web circle So a triangle under a circle indicates the creative prime impulse of desire beading towards fullness or wholeness This evolution of kåmakalā can be understood with the help of the diagrams available in the Tantric texts The mystic diagram of Maha-Tripura Sundari, named Sri- Yantra, is constituted of nine triangles surrounded by two eight petal and sixteen petal circles respectively it means the kinetic energy emanates and moves as triangular force, but finds its stability in the circle (sato purnata) or wholeness Triangle, the symbol of karakalā emanates from wholeness and acts and moves towards wholeness The symbols of triangle and the circle both have their base in the Upanisads. Brahman of the Upanisads is three-fold, Sat, Cit, Ananda, Truth Consciousness- Bliss The Vedas are three, the fires are three earth fire, electrical zo space and gaseous in the sphere of Sun The words are three- ·Introduction 19 Bhûs or earth, Bhuvar or 'Antan.sha' and Svar or 'Dyuloka'. The states of the soul are three Jágrat (wakiog), Swappa (dream) and Susuptı (deep sleep) The life described in the Upanisad, is three fold, Andam or physical, Pranah or vital aod Mapas or mental The trurtlarana theory or theory of tnplication of the three elements (earth, water and fire) is well discussed in the Upanisads But the total activity of the Upanssadıka life begias with the idea of wholeness, Om That (Brahman) is infiate wholeness and this (Universe is the same) The Infinite wholeness proceeds from the Infinite whole And then, taking the wholeness of the whole, it remains as the Infinite whole alone" So these two entities in one is the essence of the Salta Taptra In the form of Tripura, She manifests Herself as an actise triangle of Iccha (prime desire), Jõana (knowledge) and Kriya (action) She subjects Herself to a three ſold evaluation of the three ciues as Her play But when She transcends Her play, (all the creation etc ) she is Lalitā, a hich means "Lola. Datitja lalate, She illumines by swallowing the total duality of the worlds) She is described as a supreme consciousness with the radication of circle To conclude, the approach of the Tantra is appreciable in that it uses the Kamahala as Bhavana for both the ends, Bhoga and Molsha In the words of Tantrikas, the explanation for this type of application of Kamalala or Bhavana to attaia Muku can be repeated as follow's "A small piece of crystal of poison Lills all the liviog beings, but the knower of the mystery of that poison can use the same poison in such a way that it may save the Yogin from death". (See footpote 19) Needless to say that the Bhavapopanisad explicates the quintessence of the mystery of 'Sritantra, Srimantra and Sriyantra through the medium of one's own constitution of body, senses, 17tality, mind, ego, intellect and the self. Because the great manual of Tantra Lalitásahasranama guves instruction "The Great Goddess Lalita is adorable by the introvert and is available only to them"."

·20 Trilogy of Tantra The Kaulopanısad does not say much about the intricacies of the Saktr-Sadhana. But its total emphasis is on the Tantrika way of life or view of life. It is not only a manifesto of the Kaulatantra dealing with the problems of ethics, morality or a code of conduct, but it also provides a true picture of the effort. less flow of the true characters of Kaula-living at the level of self-consciousness His ethical approach is not of a man who imposes some rules and regulations on himself and is trying to ascend the mountain of Sadhanā with the help of those crutches. But a Kaula's morality or ethics flows from the top of the mountain down to the earth Any action or reality which leads bis heart to the experience of expansion of consciousness becomes a virtue And any behaviour which leads his mind to strain and contraction is a vice for him. So a Kaula's living conduct depends totally on bis true relationship with his beloved, the Great Goddess. Brahmandapurana in its section Lalitopākhyāna (3, 4, 41, 71-81) gives details of his ways and means of life, but also indicates that a Kaula's total activity of life reflects and is oriented by his deep sense of surrender to his consciousness" Whether circumstancial situation may be for or against, a saktaś mind should be in a state of tranquillity and harmony and his unflinching devotion to his Deity He may avoid the ostentacious public life He should be established in spirituality and should always aspire for reality Even the Kulárnava Tantra or some other Yå mala texts which are prohibited or banned by the moralists, have ethical values in abundance. They all stand for great human values. Only the language of five Makāras in Kaulamārga seems deceptive to a novice. But if a Kaula feels that Makira-Sevana is the basis of the Kaula Tantra then he is completely mistaken We do not sce most of the drunkards, and meat eaters and womanisers as liberated souls Such people must understand the instructions given against 'Paśupănam' in Tantra, or they must approach Sad Guru (master) who can tell them the secret of free Masaras.

·Introduction 21 SIVA SOTRĀNI I could have selected a tbird text related to the philosophy of Sakatas for my comments As there could be many more texts dedicated to Tripura Bhagwati like Tripurop3815ad etc But, then, the scheme of the thiogs would have been very different Therefore I selected the third text related to Śiva, the lord of animal creation and the spouse of Great Kameswari Tripurā I got this bint from the text Kamakala Vilasa of Punyaganda and Laluta-Trsatı Stava of Brahmanandapurana The later text iostructs the aspirant in a straight forward manner "Onls that person who knows the mutual secret relationship of Sma aad Salts can understand Sricakra Out of the nine cabras or circuits of Śr: Yantra four belong to Siva and five to Saltı If an adept enters the elan sıtal (in Bergsonian philosophy one may call it creatie force) within the organism that is able to build physical form of the Yantra, he will find the peripheral square having four gates of Dharma, Artha, Kama and Molsha and three concentric circles 10- side it, the next two concentric circles of sixteen and eight lotus petal respectively and the last calra, the Bindu, full of bliss, the sanctum sanctorum belong to the four Siva Cakras The Calra consisting of fourteen triangles forming the outer rim, the next two cairas composed of ten triangles each, the calra consisting of eight triangles, and the cakra, constructed of simple downward triangle, beloog to the five calras of Salt: The epilogue of Lalitamba-Trisatistasa confirms thus fact and declares - the person, who understands the unsersal concommitant relationship of the cakras of the Saivites and Saltas, alone understands the mystery of Sricakra" Thus, on the one hand, the text of the Bhavanopanısad and Kaulopanisad explicates the secret of śrvidya from Sakta angle of view and, on the other band Siva Sutras explain almost the sume entities of Tripura Sadhaga from the Saiva point of view of Pratyabbajña, Trika or Spanda Sastra While sfiting on this trilogy of Tantra, I could apprehend the possibility of placing the three texts as miniature of the ·22 Trilogy of Tantra Śruti Smrti and Yukti-Prasthănas of Advaita Tantra-Darsana as parallel to the Buddhist and the Vedant pbilosophics The concept of the Trinity in Kashmir Saivism and the concept of the triangular evolution of the conscious energy in Tripuri Taotra had been complementary to each other like a man and woman for a very long time till today If the primordial energy is called Kaulini, Siva is a Kaulika who wields her as a crescent moon on his head and Devi Kaulini wields Him as Her Saubhagya Bindu on Her forehead la Kulamava Tantra Sıva Himself proclaims the wonders of Kaulasadhana Addressing his Kuleś. wari, He states 'Bhoga (enjoyment) is transformed into Yoga, the sia into virtue and the world as a bond turns into emancipation in the Dharma of Kula "50 A famous legend describes the origin of these seventy-seven Siva Sutras by narrating the manner in which the Sätras were banded over to the great Guru Vasugupta in dream state in the last quarter of the 8th century AD He was directed to collect these Sutras engraved on a rock pamed 'Sankaropala'. Having collected the Sutras, Vasugupta wrote a small treatise, consisting fifty two verses of Spanda Karika, expounding the essential of the Sutras But some scholars attribute these Sutras to Vasugupta and the Karikas to his disciple Bhatta Kallata, who also wrote notes on his Spanda katika The origin of this Saiva school of Advaita can be traced back in some of the ancient Upadisads and Puranas Saiva tradition says that this know. ledge of Siva which flowed from the five mouths of Siva in the form of ancient tantra literature was lost by the people because of the loss of their memory So, in the beginning of the era, of Kalı, Lord Siva ordered His incarnation, Durvasa, to impart this knowledge to his eldest son Tryambaka, born of His creative will From the dinth generation of Tryambaka, Ācārya Somānanda, the writer of Siva Dțştı and Para Trımsıká.viyfti, belonged to the 9th century, He was another follower of Vasu. gupta who substantially contributed to Sana Pratyabhijõya. philosophy which was known earlier to a great dramatist Kalıdāsa, who propounded it in the love story of his glorious drama, Abhijñana Sikuntalam The Pratyabhijia School of the Saiva Toika philosophy constitutes a logical part of it and the Spanda school promotes ·Introduction 23 the experieatial aspect of it According to the Trka Darsana, the Supreme Reality is three fold, Sambbu, Sakti and Anu, and that is the reason why the text of Siva Sūtras is divided into three sections namely Sambhasopaya, Saktopaya and Anavopija Saintes also use the other terms like Pati, Pasa and Pasu for the above categories All the other thirty-six entities of the Trika philosophy are the unfolding of this three fold Reality When the anu or the animal, recognises this Reality, he is one with Sua the Patt The achievement of this recogoition is not a matter of simple cognition or loowledge It is the recogoition of the existent Reality like the recognition of Devadatta who has been already seen in the past bad gone lato oblivion and is recognised in the present as beloved one So in recognition the lost erperience is resurrected The difference lies 10 this recognition not beiog of the external other but of the inder unity which has been missed by the seeler due to his igoorance This resurrection of Sivahood in the Anu- Pramāti or the animal spirit is Pratyabhijia Ācarya Sankara in his praise to Dalsinamurti Suva has also used the word Prats abhijña in the context of Advaita Vedanta who in sleep becomes mere existence and on waliog recognises, 'I bave slept so far' To Him the perceptor, Dalsinamurti, this obeisance is offered ”t In the very first obeisance to Daksinamurti even the great Ācarya uses the image of the Triha Sanites as-'The universe appears in the self like the city with its structure in a clear uosoiled mirror' Though the city in the rurror is not real, yet it appears as real in the mirror through May. The difference lies in the concept of Maya of the Tola Darsana The word Pratyabhijõa is well discussed in the theones of percepuon and experience by the commentators of Nyaya philosophy Most of them are Sanvites But Pratyabhijña as a complete vision and a systematic school of thought is propounded only by the Sauvas of Kashmir Vacaspau Missa in his celebrated commcatary on Saalara's 'Adhyasa Bbäsya', comments on "Recollection" and Recognition" The object of recollection 'Smru' is either very far or in the past, while the obxect of recogation is very close in the present to the recogorser They have used this word in the contest of supreme spiritual ·24 Trilogy of Tantra colighteomeot Iswarapratyabhijāa Vimarsini expounds that self oriented ebullition of understanding or knowledge is Pratyabhijña and moreover, it is the search for the experienced self-consciousness which is being experienced in the present The expression of this experience would be like-'undoubtedly, I am the same Iswara' 55 The basis of this thought was already there in the texts of Svacchanda Malını aad Vijnana Bhairava Tantras But that was always misinterpreted in the light of the concept of duality. prior to the existence of the Acaryas of the school The sigoificaat exponent of this school are Somananda Utpalacurya, Lakshmana Gupta Abbidava Gupta and Rajapaka, Kshema- Raja respectively The other wing of the Trika philosophy is Spaoda school of thought The Text Siva Sutram of Vasu Gupta is the manual of this schol The interpretation of these Sutras are available in the texts of Spanda Kanka of Bhatta Kallia Spanda Pradipika of Utpala Vaişnaiva, Sıva Sutra Vartika of Bhatta Bhaskara, Spanda Nırpaya, Spanda Sandoba and Siva Sutra Vimarsini of Ksherna Raja and Siva Sutra Vartika of Varada Raja While translating these Sutras I have kept the Sava Sutra Varuka of Varada Raja and Siva Sutra Vimarsini of Kshema Raja in miod Even though I tried my best to get the Vartika of Bhatta Bhaskara, yet I could not get it This literature on Spanda tells that when Parama Sıva is full of Apanda (bliss), there is a will spontaneously spurting, to manifest herself as wave of bliss and that is the root of the total creativity of the universe This ever pulsating kinetic energy of Saguna Siva (qualified Siva) permeates the whole cosmos Therefore, it is also expressed as Purnahamta 'All pernicating Supreme Egocty of Sıva' Which is nothing but cbullition of Sivabood That is also named as frec consciousness (Cıtı or Vimarśa of the Cit) The root of the word Spanda is Spadı, which means a very light movement, the primordial, as the first tender lecliog of a young girl Lator on it grows into a young woman full of vibrating energy of knowledge (Jni) and action (Kriya) Because of this conscious energy, the Parama Siva is Cit or consciousOess Acărya Sankara as a poct proclaims in his famous book, Saundarya Lahari (the wave of beauty) only if codjoided with the Sakti, Suva cards the privilege to existe ·Introduction 25 otherwise Siva is not in a position even to more".". So the bliss in the Spanda Sakti represents freedom, sciotdation, His Will, luminosity, His Cit Saku (consciousness) reflection, omniscience pleomorpbicness, His action or Kriya Sadu s Those poners of Sıva indicate Limitless treasure of His conscious energy (Clu Saktı or Spanda Saktı) The text Siva Surraar is divided into three sections, namely Sambhavopaya (the say or device of belonging to Sambhu), Saktopaya (belonging to Saku) and Anayopiya (the desice belonging to Anu or Pasu Pramat2, the man living at the level of sostincts and impulses) The first of the three tackles the reality from the angle of non duality, the second with duality Versus non duality, and the the third from the angle of pure duality" In ihc end I would like to comment that our texts of Samayācara (or Dalsinacara) Kaulacara (Vamacara) of Saltworship and Spanda philosophy of Kashmir Saiyidvajta put fogeiber here constituic the three ſold vision of Tryambak-Siva With these we worship Siva who nourishes our being, provides vitality and nectar of life 53 ·ॐ नम परमप्रकाशवपुषे शिवाय Prostrations to Siva, Whose Body is Supreme Light अथ शिवसूत्राणि SIVA SOTRĀNI प्रथम उन्मेप (First Opening) This comprehensive manual of Vasu Gupla of Kashmic on Saivism is a magnificent treatse op Kashmir Saiva philosophy Though like other texts of the six systems of Indian philosophy, it too presents the quintessence of its own philosophy in an aphoristic way yet it has its own peculiarity that it does not cxhibit any otellcctual play of rationality for the criticism or refutation of other schools of thought which are not in tune with it it explains the whole Saiva thought in such an organised way that each one of Sutra (aphorism) takes its serious reader to the direct experience of the harmony of the whole Therefore, unlike other texts it does not start with the formula of explaining the siga ficance of its own attempt and subject expressed in their respective philosophy The presett work begins with the direct approach to the consciousness चैतन्यमात्मा॥१॥ Consciousness is the Self It is well known to the students of Indian philosophy that tric sudstrarum or the whole indian mind das deen (nc rcalisa tion of the soul and self 'Know thyscil' or 'This Atman or Self is Brahmn or the conclusions of the total outcome of the ·Siva Sutrani 27 Upadişads of Brahmavidya, Buddbism, Jainism and other theis. uc and non theistic schools of India Every Ācurya has expressed his experience or thought of Ātman or self in the light of his emphasis on the subthty or Infinity of the self But Sajva interpretation of the self is very 10teresting Accordiag to them consciousaess is of the nature of light (ābhāsa or Prakasamanata) illuminating effulgeocc and appearance Existence reveals itself through its appearance This appearance is not separate from existence its essence is the base or self of the individual and the cosmic life That is why Sanvites chant, "O Lord Thou are my Ātman os self, or myself is nothing but thou and my intellect is Parvati, the spouse of Siva'' We can understand this Sutra through the analysis of the following statement 'I am Siva' 'I may stand for existence devoid of qualities or Nirvalpata or Nirgupatā and 'am' stands for its essence the source energy of the whole creation Consciousness is the self of all the animate or the inanimate So self-attainment is the attainment of Sivahood. Bhagavāna Parasurama a great Tantrika, says "Nothing is higher than self attainment" lo understanding Saivism it is significant to note that ibis "Cili or Caitanya" is not inactie because 'Caitanyam Cıtkriyarupam" means that consciousness is always full of its three Saktisi e independent will knowledge and actions That is the ultimate form of supreme Sisa and that is the substantial existeace or the basis or self of the all 5 ज्ञानं बन्ध.॥२॥ Acquisition of knowledge is bondage The word Jñana (kaowledge) has been discussed constantly 10 all the scriptures of Indian philosophy Some schools of Jadian thinkers hold that knowledge is always a result of the acquired images of the objects through senses and the mental process But ibis sort of knonledge of the various objects is always at the level of information la this way each knowledge, depeodıcg on the proximity of its objects, like books and other thiogs, being always depeodeat, therefore, is a bondage Acarya Sanlara in his Adhyasabhāşya on Brabm Sutra boldly declares "All the practical distinctions which are made ·28 Trilogy of Tantra between means of knowledge, objects of knowledge, and all scriptural texts are based on nescience's These distinctions obtruct the comprehension of ultimate reality There is a tendency to identify the loowing subject with his body, the seases, and so on when we try to grasp the operation of means of knowledge Without the employment of senses, perception and the other means of knowledge cannot operate This results sa the erroneous notion that the body, the seases etc are identi cal with or belong to the self of the knowing person So the human cognitive activity has for its presupposition the superimposition described below to know consciousness as non-consciousness and non-CONSCIousness as consciousness is binding"? Actually, the Sutrkara (author) after having described the 'Ātman' the self, the being, the consciousness as transcendent and free, immediately comes to the root cause non freedom, conditioning or bondage So he describes this bond as a condi tion created on the self by another entity called Maya This cauity or Maya through its mass productivity creates fragmentation In the state of fragmentation, only fragmented knowledge appears before the consciousness This fragmentation of the psyche is the result of the three pronged conditioning of the soul by three Malas called Mayı mala, karma mala and Anava mala Miyu mala conditions the Purusa (the man) through 11s universal phenomenon that is the contact of the man with the worldly objects' Karma mula appears when the man begins to respond or act and react to the cause of the world of Maya' Anava mala is produced when the Anu or the man or jiva takes it for granted that he is not siya but he is a small man of Maya The second Sutra describes the bond of knowledge as the resultant of Ānava mala, the self imposed ignorance, bora out of one s own will' He becomes dependent on igporance and therefore does not recollect his basic independence coming from Siva, the Supreme योनिवर्ग. क्लाशरीरम् ॥ ३॥ Yoni (Maya) produces a group of five Kancukas) and Kala separates the Puruşa physically ·Śrra Sufrani 29 Yon is the source from which a group of five sheaths of Purusa ongipate ie Kalz, Vidy , Raga, K1'3 and Niyau This is named Maya Varga or Yoni Varga So the vogtis Maya which leads the man to division duality and illusion The root of the word 'Joni' is 'yu' which means to Dick and shufile the matter and then to create distinctions Ard the word Maya also gres the sense of the root 'Ma', to measure (the immeasurable) the cause of ignorance as well as that of non igporance too Maya dresses the Purusa with these five Kanculas (wrappings) and makes him completely ignorant The first effect of Maya as halt, through its power of disecting, gives a physical form to consciousness and restricts its infinite power of action to a little or limited action " As Kali restricts and limits the infinite action (omnipotence), the remaining four v3rgas barely, vidya, 193 hala and is ati restrict and limit the omniscience, completeness, eternality, and universality respectively" The writer of Vartika on Siva Sutras Varadaraj defines the word kala in a more concrete way --Kala is a saku of Maya through which the self or Átman attains a particular grasp form (body) and is contracted and restricted to do only a few limited actions "* In Spanda Sastra of Kashmir Saivism the whole reality is classified into thirty six Tattvas or categories The first five tattvas belong to the pure and transcendental or metaphysical reality or eustence The sixth tattva is maya, the most material poker hich, through its meja mals, creates the bond of physical non ledge and the unlimited jñana sala of purusa is contracted and then the unlimited action cpcrgy of the man is restricted through the Karma mala of hala saltı Thus unlimited, unrestricted, free and independent will, Inon- Iedge and action are enslaved by the three boods of anavamala, may inals and imamzla respectively and the man is made pašu, the animal or jisa Anavamala generates a sease of incompleteness, and constrains the free nature of consciousness by contracting the wall poser " Mavamala results in fragmentation of unlimited cogaitne poners of consciousness by contacting it with the sense organs and psyche Karmamala restricts the omnipotence of consciousness by contacting it with the karma-Indnyas (motory seoses) and prapas 15 24 ·30 Trilogy of Tantra ज्ञानाधिष्ठान मातृका ॥४॥ The metrix of the letters and verbal order is the substratum of knowledge The whole knowledge of the world and its objects is based on the use of words wbich are made of letters These letters are called Matrkas as they constituie words and through words we carry on all our activities of miod as well as the general worldly life According to the scholars of the school of Sapskrit grammar the four steps or states of the speech inspire us as Kamadhenu vak 'The first state is Para in which the speech goes into silence and it is pure awareness without any activity The second stage is called Paśyanti, where this awareness unfolds its first world of scene In the third stage, speech changes into rattling in the chest and is named as Madhyama In the fourth stage it comes to throat and from there to mouth and with the help of effort and the stress at places of particular speech organs, it manifests itself in the form of sp.cific sound called Matrkas i e letters or syllables (vowels and consonants) The whole discourse of human knowledge or experience is constructed with these letters Because of the light of this lamp of the language or speech the whole civilisation is illuminated with the belp of this power of speech or Vak Sakti and the man is able to produce and preserve the wealth of knowledge This knowledge always makes an attempt to know the unknown and measure the immeasurable and therefore, the ffty fetter sounds of Sanskrit vowels and consonants are called Matskas, mothers, the yon: the source of knowledge But they belong to Māya These are a bondage for a Sıva Yogi We can judge the condition like ibe depeodepce of human mind on language without which human growth is impossible Each word is closely related to its meaning, so the whole extraneous diverse knowledge has its basis in Maya, and therefore is a bond उद्यमो भैरव ॥५॥ Entelechic impulsion is Bhairava Now to shut thus triangular bond of Maya or the world of thought process one needs an experience of joteasc zeal to ·Sira Sūtrans 31 become one with one's own $113 Udyams is a throbbing selforiented, unified esperience which is just like a melting pot in which all the impunities of psyche are burnt and the totality is experienced The unter of Varuka on Śiva Sutras, S Varada rāja etplazas Udayama in the same way and adds that it is a state of Purnabamta (a thorough etperience of one's universal self or egoets) "* So the man, whose all energies are onented or introverted to the supreme Sna is a Bhairsa, one with Sivatood The individual letters of the term Bhava represent Bharana (from Bb) (Ram302 from R3) and Vamana (from va) n bich means fulsimest, bliss and creativiti respectivel" In Tantra and Agama the nord Bhairava has a udique place It is a form of Rudra-S.x3, burning like thousands of suns destroying all the curteous worlds of Maya at the end of the whole creation and is culogised as 'Kalpanta' Dahanopamah' He has piercios and bright teeth and a vast body of upirerse * In Sri Lalita Sabasranama Stotra, Salt, the Goddess Lalita is described as worstipped bi Martanda Bhaira12, the sun Bhairava" At the expenental level the concept of Bhairava has everything to do with the unlimited burning, bght and heat which swallows the whole world of impurities and disunities centripetal tendency of the psyche which decomposes all the centrifugal tendencis of the thought and mind शस्तिवत्रसंघाने विश्वसंहारः॥६॥ Multiple forms of Śalu nben retracted cause dissolution of Universe This Sutra, too, explains the Bhairava experience, which can be joterpreted in two 315 3ccording to the first, wben Bhsiva wields his Sakti Calra or discutapon of fire, the ugnersal ignorance or the esternal marifestations of creation are burct to ashes as in case of Tnpuradaba (burning of the three cities of a demon by Siva), and Kamadzbana (burning of god Cupıd) with the fire of Lord Siva's third eve According to the second, the word Sundbina has too many meanings one is 'to wield" and the other is 'to conjoin or to unify and Cakra also means weapon and a group of Saktis Włen multiple Salus srorking in the world are unified with one super Bhairava-espericoce, the ·32 Trilogy of Tantra extraneous disunity of the world, mind, speech and vitality disappears जानत्स्वप्नसुषुप्तिभेदे तुर्याभोगसभव ॥७॥ One can experience 'Turya' (the Supreme consciousness state) despite the distraction betxeen the three states, game ly wakiog, dreaming and deep sicep This Sotra can be interpreted in two ways Accordiog to the first, 10 order to experieoce the Turiya (supreme state of consciousness) the seeker must penetrate beyond the series of three states, namely, wakın; dreaming and deep sleep According to the second the experience of Turiya is possible for a Siddha (the arrived one) to any of the three states despite the distinc tion between the states of waking, dreaming and deep sleep These interpretations are based on the two different senses of the term Bheda in the Trka Darsana the second interpretation is accepted in preference to the first The three states of consciousness represent the triune imbalance of triangular mayā But once, with the aid or grace of Bhairava this chain is broken, the divine flash of consciousness is possible to attain But even if these three states remain in touch with Turiya, the fourth may transform these three ज्ञान जाग्रत् ॥८॥ Knowledge (of objects of epse perception) is the waking state All the sensory perceptions come under the range of wakiog state So this kind of knowledge based on the aid of cxtraneous activity of senses and their contact with their objects is defined as waking in Agma Sastra " So Jagrat (waking state) is tbc total peripheral area of human experience Knowledge acquired to this state is used for all those practical purposes which are essential for our survival Here consciousness operates as an agent or the doer (kart bhava) स्वप्नो विकल्पा ॥६॥ Conjuring images devoid of objects is the dream state Swapna or dream is a state which is closer to Sıva or self ·Sıra Sutrani 33 The contact of the senses with objects is removed and the selfconsciousness is playing with its own fanciful imagination The CODSciousness of the dream state is named as Prayıxıkta bhul which means the enjoyer in seclusion who enjoys his own world of Sankalpas of meatal activity lo this state consciousness more of a spectator than a doer His doership is over His drasta bhava or seeing is predominant Because of the vikalpa ytut the mind conjures up its images by words and fancy which are devoid of objectivity 25 The Sanvites are of the view that though the dream images do not have any external referents they are exclusively mental objects of an extraordinary nature 6 Honeser according to Sanlara these mental objects are parasitical on the walıng state of consciousness through the sense organs bave become inactive in the dream state अविवेको माया सौषुप्तम् ॥१०॥ Veiled consciousness lacking discrimination is the state of deep sleep Susupt is the third state in which consciousgess is in contact with maya and avidya But no modification or mental content (discrimination) is involved Only the two entities are in touch with each other and the veiled consciousness is completely inert and inactie. Consciousness is silent but gazıng at igoorance, and is embraced by ignorance and the two cannot discriminate each other Therefore, the word Susuptı can be denied from 'Su' (sobhana or soothing) supti (sleep) So it is a soothing undisturbed dreamless sleep which seems to be very close to DODexistence or void Where self is not distinguished or discrimi nated it is aviseka, but when that is identified aith ignorance, it is maya So these two components, indiscrimination and ideoufi cation, constitute susuptı. Susupti is different from the dream state This aspect is intelligible from the grammatical analysis of 'svap-siap (sussapa) and susupt According to Suresvara, the absence of vrtuis (modifications) characterises susupu Sankara seems to be more close to the Sawiles or Saltas as be does dot emphasise on the absence of yrtus, but on the complete but temporary withdrawal of cocsciousness from produciog apy effects or modifications ” This view is quite close to the 21 But ·34 Tnlogy of Tantra position of the Saktas regarding suşuptı who hold that complete inward contraction of consciousness by the jiva is Susupti faruratan attar 11 9911 10 Viresa, one who arrives at Sivahood can spontancously enjoy all the three states In Āgama Sastra, Vira is a person who inspite of all the risks bas chosen to tread on the path of self culmination He is courageous to aspire for the experience of Sıvahood Iſa is a word for Swami or Guru So the master of Viras, the enlightened one is Vireśa According to Kshemaraja, Vireśa is one who is the master of his senses as he has full control over them 11 He is the only competent person to enjoy the three states of consciousness with one look of pure superconsciousness, that Is Turiya, the fourth where the whole imbalance of tr10ity is set into balance and harmony According to Saivites there are three categories or levels of aspirants The animal, the human the divine The human level is a Vura level and the divine is a vireśa level According to Saktas Turiya is a state which mans. fests the nada of awareness of cit 52 विस्मयो योगभूमिका ॥१२॥ The novelty of the each phase of ascension to Sıvahood is caveloped in wonder Kashmir Saivism is basically a philosophy of Ananda or beatitude In the Upanışadas, it has been already expounded that Brahman is nothing but pure bliss 'Raso vai sab" Each man is aspiring for Rasa in bis life 3 But the essence of 'rasa' or apanda is camatkāra, the experience of wonderful at every step His each moment is saturated with a sense of wonderful ecstatic feeling of union with the lord In Indian aesthetics, the Ife of any art (kali) is rasa or bcatitude These rasas are nine Out of these rasas Adbhutarasa has emerged out of the sense of novelty and exciting wonderfulness So this adbhuta rasa pervades all the other eight rasas on account of being camatkara or Oash of wonder * ·Stra Süfreni 35 इच्छाशक्तिस्मा कुमारी॥१३॥ The will of such a jog! (aspirant) is Uma The Primordial Virgin A gedulde curiosity or enquiry once awakened will bring the ultimate experience to the seeler But the seeler must concentrate on the question with a single mindedness without any criag There should be no abberations on the part of one's enquiry The will of a yogi should be a }} bke that of Umathe would be spouse of Siva. Uma 1515 a name given to Pantati while she, as a young girl, performed such austerities or tapas which gave a shock of wonder to her parents and osher gods, too During her tapas the burding heat of five fires around her, the extreme cold of Himalayan snow, and the other big impediments created by her mother and other gods failed to allure or naver her from her love for Sm 3 This will to 3112in Parmasia, was not separate from Siva Eventually it merges ito Sua and Śiva emanates from it Some scholars give the etymology of the word 'Lumanı' as "kum mahamavabhumin maravati' which means the word 'ku' stands for earthly desires or the downward flow of energy through enjoyment or bhoga The destroyer of this state of energy is kumars, the sublime or immaculate will दृश्य शरीरम् ॥ १४॥ The visible usserse (is) his body The yogi, Uresa, bas bis will as a unni ersal will the whole cosmos is bis physical body The soul of Ibe person wbose will becomes the voisersal will becomes the soul of all the jīva apd ajiva (animate and nacimate), is certainly a man having his microcosmic body transformed into ma rocosmic body His body and mad berome na ard PDessalised The body of man bas very important place in the philosophy of Sawas It is the temple of paramasıybere He manfests Himself 19to muluple plurality हृदये चित्तसघट्टाद् दृश्यस्वापदर्शनन् ॥१५॥ Wbco mind merges into the Heart, the visible torld goes motionless, mute ·36 Trilogy of Tantra The whole visible world around the viewer or draşta is a creation of his own mentalisation Otherwise totality of the world around us in itself is Sıva or existence alone All the main Vedanta theories of Yogavasıştba, Mandukyakarika etc support the view that visible is potbing but the vision of the Viewer or perceiver So it is one with the mind The other very important word is Citta, which is an amal gam of consciousness plus non consciousness It is the granthi (kaot) of cit and acıt and is the seed of maya Naturally, when the mind is silenced by its touch with the pure consciousness the visible world alongwith its creator citta is transformed into pure consciousness That is the great intuitive experience Grammatically, the word cit means pute iatellegence, perception life consciousness, but by conjoining a past participle 'kta' with it, the word dit becomes citta which means consciousness conditioned by the concept of time and space Now this conditioned soul is liberated only when it has an unconditioned contact with the pure consciousness or it merges into that that consciousness is termed as Hrdaya, though, commonly it is known as heart the mind, the apahata' centre with its bent in the night part of the chest But in Upanışads and philosopbies this world is used for 'atma', the self or cons ciousness. The root word 'br' means kidoapping abduction or forcible carrying away of the illusion Sankara commenting on Chandogya Upadişad (83) clarifies that atma and hşdaya are one Though in everyday use, we may say that self or aima resides in the heart But from the etymological angle brdaya is just åtma 45 So as a concluding remark, we can say that the roots of the subjectivity of the visible world, or illusion lie in the mentalisation when the mind energy is converted into consciousDessenergy, the world of illusion is annihilated and it rests incffcctive jo its void in that state non existence and void can be experienced too शुद्धतत्व सधानाद् वाऽपशुशवित ॥१६॥ By meditating on Supreme (Para Śiva) one transcends one's animality There are 36 tattvas (fundamental entities) in pratyabhijää ·Sisa Sutrani 37 philosophy : In Sakta philosophy fattva is that which ex pands into multifarious forms These tattvas include 25 tattvas of Samlbya and 11 more tativas are added to this number These tattvas are classified as Suddha (pure) and Asuddha (impure) tattvas Siva, Saku Sadasiva Iswara Suddhavidya are the five pure tativas Siva is the supreme $uddha (pure), sandban means to apply one s all forces of intellect mind speech and action to discover the supreme Eventually fruitful discovery will bring divine Sıvabood in him and be will be freed from all the seasuous bonds-the bondage of animal passion वितर्क आत्मज्ञानम् ॥ १७॥ Vitarka (I am Siva who is the all prevasive soul of this universe) constitutes bus self realisation Although the word tarka has several reanings like hypothesis guess argument reasoning inference etc yet bere the word vitarka has been used in a verv different sense In Yoga of Patanjalı vitarka bas been used for vices TODS actions or gross elements like etc But here it tregos self Loonledge and self realisation An enquiry or search for truth with zeal trans formed into Siva consciousness is vitaska It is a state of communication or living where the superficial reasoning has lelt the understanding Argument is pecessary only when there is csen a little doubt But in a state of doubtless realisation s here the whole loowledge flows spontaneously reasoning is superfluous and useless " When the reality or truth is so closed to the yogi the things or meaning are understood or expressed without any use of speech or gesture or when each word or gesture of yogi manifests only truth, self or wisdom the tarka will have to disappear लोकानन्द समाधिसुखम् ॥१८॥ As the self becomes one with all the lokas, bliss of samadhi is a blessing for all After attaising self realisation ta samadhi the behaviour of a yogi towards the world or people around him is the behaviour of a person who loves all and distributes bis joy and bliss amongst people withio bus circle of influence His actions be ·38 Trilogy of Tantra come a source of spontaneity and he is a master of his universalised will, koowledge and actions शक्तिसन्धाने शरीरोत्पत्ति ॥१६॥ Through the mastery and wielding of his will power, the yogi can body forth all forms In the context of vibhuti yoga' of Patanjali and Srimad Bhagwadgita a yogi may have siddhıs and powers, but in the present context of Saivism such powers will make a yogi just a magician or an occultist Self realisation has nothing to do with the exercise of these powers But the way in which his self has become one with all he can mapifest his self in any form for the sake of others welfare or for his own spontaneous bliss भूतसधान भूतपृथक्त्व विश्वसघट्टा ॥२०॥ At his will he can nourish or bring them up the animate and the inanimate, destroy their ailments and can perceive the universe in a glance or He can preserve all forms destroy them and re create them The first meaniog of this Sutra is strictly according to the Vartıka of Varadaraja In the second meaning we feel that a Sivayogi has attained his freedom which was lost in animal state But in Siva state he is free to choose or pot to choose Ethical scriptures or manuals donot govern him Ethics is that what he exercises Because his conditioning has withered away Time and space are his agents The next Sutra too explains his attainment of Sıva hood Beyond which nothing remains to be attainable That is complete saturation point शुद्धविद्योदया चक्रेशत्वसिद्धि ॥२१॥ With the dawning of absolute pure knowledge, one becomes Cakresa Out of the 36 tattvas of Trika philosophy Suddhavidyā or sadvidya is the fifth one in descending order, that is Siva Sakti, Sadåśıya, Iswara and suddhavidya With the union or Siva- ·Sua Sutrani 39 Sakti, Sadasiva tattva is the first outcome in which 'abanta' or 'I ness' dominates 'idanta' thisness Subject consciousness governs object consciousness in the first state In the next 1>para tattia energised consCIOUSOess or object consciousness prevails upon the cooSCIOUS energy, the subject to Iswara bhava, there is a pull for extraneous worldly manifestation (unmesa), the opening of the eyes to see this Samkalpa or this desire for creation concretised or substantiated in Sadasiva state, there is a strong hold of antelechic impulsion (nimesa, the closing of eyes)"? But 10 suddbandya subject (1) and object both are synchrooised in such a harmonious way that there is a complete balance and agenda of samarasata So this is a state of Cakresa where subject cOosciousness is the master of energised consciousness or Sakti-cakra 58 Calra is a mendala or one's circle around oneself in which one lives in harmony with his world महाहदानुसन्यानान्मन्द्रवीर्यानुभव ॥२२॥ last oct with Para-Sakti the fouot lale of all, He experiences the sinility of his mantra Any mantra wbich has been accepted by an aspirant for *wpa' or chanting, is in a position to give the wonderful desired results only whea the sadhaka (aspirant) has reached its all the sixteen meanings And the most secret or ultimate meaning of any mantra is supreme salt That sakti is named here as "Mabahrada' the fount lake of all the mantras Hrada is a small water pool which represents a conditioned mind full of so many confusiog noises generated by his sensuality. Mantra, too, represents a formulated or a closed psyche locked with Avidya To reach Mahärada', the primordial flow of Nada- Manasal is the only way to unlock the powers of mantra or one's psyche So Mahabrada is a karapa sarovar' the source lale of primordial waters bich symbolises voisersal conscious caergy full of life and sound ·अथ द्वितीय उन्मेष. The Second Opening (Section-II) This manual of Salva philosophy is classified into three chapters named Uomeşas the three prooged effort to explain Sambhu form with Sambhavopaya, Sakti with Śaktopaya, Anu (jiva) with anvopaya The ultimate approach of this manva) us to give us a triangular look of the Reality but with a single eye Uomesa is a word for a very delicate and gentle opening of an eye that is just like the opening or blossoming of a lotus ja Saivism, the opening of the third eye Siva is most significant It is not mere intuition, intelligence par excellence or wisdom Saivites call it Pratibhā It means the vimarśa śaktı of Siva which radiates ever in front of the Lord Siva, the self of the whole It bas its triangular dimension of fire, sun and moon However, its first opening of manifestation starts with a clear and intimate glimpse or view of Sambhu The second opeding relates to an intimate view of Sakti and the third gives a clear view of the jiva or anu, the atom Sambhu is Paſupati or Sıva the first entity in Savvisi, Paša is his Maya Sakti or Kamadhenu, the second entity, Paśu is the animals, jivas, the calves the third entity So this philosophy is called a Trika also To have a glimpse of the whole totality with this single and flawless eye is the philosophy of Siva चित्त मन्त्र ॥१॥ Mantra is the form of mind There is another set of the three words used frequently in Saiva texts 1e Citi Cutta and Cetya According to the anci cot grammarians, the root word is 'citi' in the sense of 'sanja.. qa' which means awareness of conscious energy That copSCI ous coergy. conditioned by its own movements, desires and ·Sisa Sutrani 41 knowledge is Citta the mind Cetya is an object of consciousness In Tantra, the mind, being the middle entity represents both the pure consciousness as well as the object consciousness So by nature, this mind is physico spiritual Mantra is a systematic collection of some words and sounds #bich are produced at both the psycho-somatic levels Speech and sound are the most intimate manifestations of our inner word So naturally, the Mantra sounds are the power points of one's psyche and when rebearsed, they protect us from all the inauspicious elements and evils But 10 the reverse or inverted order, when the words or sounds are silent during meditation, the Citta (mind) itself becomes Mantra The sound form is converted into psychic force and one can attauo desired results प्रयत्न साधक ॥२॥ The impulsion for Siddhi is the true Sadnala On the part of spintuality constant awakening is a prerequisite to achieve one's ends Patanjalı also recommends this constant effort to attain Samadhi in Yoga The 'abhyasa' is the cffort for being firmly established in that stage in which the complete potential of an aspirant is realised विद्याशरीरसत्तामन्त्ररहस्यम् ॥३॥ The secret of Mantra lies in the body of knowledge The order of the words in this Sutra may be changed into Satta, Vidya, Sarira Sattā is primordial existence which radiates through kaowledge and knowledge radiates through words (body form) Any Mantra is deeply linked and equipped with this triangular reality and unity when one is aware of this unity, the Mantra unfolds its secret meaning". müfanfaithtsfalte fertfaha: 11 X 11 Miad grows aod deselops in the womb of Mahāmāya, and has an imperfect and rudimentary knowledge az 10 dreams Garbba (womb) of Maya is a network, so designed and perfect in its mechanism, bich projects the simple consciousness through its myriad instruments as muluple and nonderful phedomcaon This qualified coasciousness begins to feel and ·42 Trilogy of Tantra create life, birth, death, age, caste, creed, pleasure pain etc The pure 'samvit'io is subjective to delimited knoning and is forced to behave as an agent of Maya Sakti to create a world of dreams the fanciful offshoot of imperfect knowledge विद्यासमुत्थाने स्वामाविके खेचरी शिवावस्था॥५॥ When perfect spontaneous koowledge arises one achieves all embraciog sky like Sıvabood Through the organic and inorganic instruments and exploits of Maya plane spontaneity of innocent consciousness is distracted completely Consciousness is made to act like a Pašu, the animal full of fear, passion and other instincts But with the emergence of self understanding the consciousness arises up to sky level like a burning fame which naturally tends to shoot upwards to the sky It capoot remain on the mere earthly level of consciousness That is what 'Khecari' means "Kha' is akasha, the symbol of all prevasive, unaccompanied, detached, void, a complete expansion of consciousness (Cidakaša) 'Cara' 15 to move to walk into the state or experience of that allembracing bliss of Sıvahood In Tantra aad Hatha yoga, the word Khecari is conjoined with the better known word mudra, which again means 'Mudam rati or lāti' which brings ananda or delight गुरुरुपाय ॥६॥ Guru is the 'open Sesam' (for Mabūsiddhi) In Tantra Sastra the Gurus have been classified into four categories viz Sri Guru Param Guru Parmesthi Guru and And Sad Guru However, Trika Sastra makes a mention of the first three Gurus Both the systems sincerely believe that as the psyche of an aspirant (sadbaka) grows and advances on the spiritual path he should move from one Guru to the higher Guru or plane of consciousness like a bee from one flower to another flower " But there should not be apy kind of faithless. ness or ego problem on the part of the sceker Lack of faith in the Guru can prove very dangerous lo Mantrašastra, the importance of Guru is unquestionable He is an authority which cannot be bypassed by any sceler ·Sua Sūtra' 43 He is an authority because of his motuscless compassion and love for the disciple So even a lile lack of faith in him, can destroy the success of the seeker ia Mantra sidhani Afantras do not fructify without getting initiated by the Guru So in Mantra sādhāna, Guru is the only means on the way to accomplishmcot Whilc explaining his own composition Sr. TV. Kapalisastriar states the force of Mantra is hidden in the Guru who is accomplished in Mantra and when Mfantra is sown 10 the disciple doing japa, grows and bears fruits Etymologically, the word Guru is derived from the root 'Gi' of 'gras, to saturate io advise, 10 swallow All inc meanings indicate one or the other aspect of Guruship The grace of Guru is His Saltı So is Tantra, Sina and Saktı both appear as Guru to help a sådhala (secker) during his sadhani. In the body, the place of Guru of Mabins with His HSL Salt is Ajña-Calra, the central point of forehead between the two eyes The culminatian of devotion for Guru is that the disciple is swallowed up in the grace of Guru and has no separate eustence So Guru is the divine form of deity on the carth, in the body, in the unnerse which male us aware of ourselves. मातृकाचक्रसंबोध.॥७॥ Ooc apprchcads the entire wheel (gamut) of the Mother. Mätsla is a word for mother and 10 Agamatantra "VIL' or speech caergy is miiſha which measures this soul expression of one's vital and psycbic life " The Inowledge, the fechog. or the other conscious modes of human life are made intelligible with the belp of Sabda-Maijsa The ingredieots of this ford mátſka base per aded all the four or five cakras of each one of us, The Pară-vak (spesch energy) lies dormant corening muladbāra, the root centre and svadbrytbana, the spleen centre Pasyanti' caergy is a state of making, where the Manipura or paiel centre is activated Madhymi.yal or speech energy turns into sound and holds the Anibata or Heart centre. From the heart-centre to the throat centre (17Sudhi calra) it changes into articulate vowels and consonants the terto given to it is vihari, bich means the clear and final ·44 Trilogy of Tantra manifest form of speech " The range of the each sound or word is from the root centre to throat centre The consonants from "Ka' to 'Ma', twenty five in number, represent the twenty five tattvas or entities discussed in the Samkhya The four scmi conso nants ya ra, va la represent the four derties of air, fire, water and earth Sa, șa, sa, ha and kşa sounds are the symbols of five manifestations or faces of the Sıva tattva gamely Isapa, Tatpurusa Sadyojata, Vamadeva and Aghora The sixteen vowels called matſkās or ment represent the sixteen digits or kalas or time In this way, through the grace of Guru the kaowledge of the vast wheel or the cosmic egg of markas and the whole procedural life of the universe is made casily available to a Sıva yogi through a Mantra, a gamut of some selected sounds, suitable to aspirant's psyche So Vak or speech is the Mats oni or mahayoni from which the mantras or the micro yonis are produced And the understanding of the micro life must lead to the realisation of macro-life la the fourth patala of Prapñcasara, Taatra, the origin of the whole cosmic life is described from the letters of vak (speech) Here a small detail of the solar family system is given All the sixteen letters from 'a' to 'ah' represent sun and, therefore called svaras (who shine of their own light) Kavarga or ka group of five consonants represent margala or mars Cavarga veous or Sukra tavarga to Budba or mercury Pavarga to Sani or saturn, Yavarga to Candra or moon So this vak cocrgy is spread over the whole cosmos Its each letter is che manifest form of some or the other cosmic force in this way, one can utilise these cosmic forces through Mantras, a systematic arrangement of letters in Sritaatrasadhan2, this has been proclaimed by Siva that all Mantras are constituted of letters and letters embody the divine energy "S शरीर हवि ॥६॥ The body of such a sadhaka who has assimilated ibe Mantra is oblation (the fire of his consciouness) In Mantrasadhana an initiated person has to perform some rituals After the completion af a set number of rituals or rchearsing of Maatra, one das to offer some food made of ghee ·Śna Sutrani 45 and sugar etc in the fire, the mouth of the major Deity And repetitious reheariog of the Mantra must accompany the sacri. ficial act But when this sidhani is talen at the level of one's internal consciousness, the physical act is no more needed When the flame of consciousness burDS incessant without fuel, the darkness of Descience is destroyed “ In that state of awareness body is the only thing to be offered as an oblation to that fire Here, it requires to be noted that the schools of Salvas, Saktas and Vaisnavas do not refute or reject the rituals of Vedic sacnfice They accept the total ritual but make it more alke in the context of consciousness and, like Upunisadas, give a spiritual meading to the Vedic symbology They coasider the symbology of sacrificial fire as the most appropriate scientific and spiritual one ज्ञानमन्नम् ॥६॥ Koowledge is bis food Anna or food has two functions One is that it is caten, swallowed and assimlated by the ester The other is that it gives pleasure to the eater in the present context, knowledge can be divided into two parts, One is physical and the other is spiritual The first is caten up or consumed, while the other one is experienced, cojoyed and also served to the people who are invited or present at the grand feast of spiritual sharios विद्यासहारेतदुत्यस्वप्नदर्शनम् ॥१०॥ Wben pure knowledge is dissipated he (abbogt) becomes subject to the world of dreams or thoughts Having experienced the realm of Suddhavidya or truc lnonledge of non-duality, if a yogi comes again to the world of duality and thoughts he can seel or understand the world of maya or asuddhavidya (Impure knowledge) Perbaps this very Sutra indicates the relevance of both the vidya and avidya in terms of Isopadişad " The one, who has the grasp of both the ends simultaneously is capable of grasp ing the realty In this Trila philosophy, reality is a siogular totality which is manifested in there folds ie Pasupatı, Pasa and Pasu But, they make one single unit They are not separate entities ·अथ तृतीय उन्मेपः (आणवोपाय) The third Unmesa (Third Section) Now having explained the two types or aspects of Reality or Truth is is essential to have an understanding of the third aspect, named Pasu or the Anu Jiva That is another dimension of the ultimate Reality in the descending order of the number of tattvas from Paramaſiva to Sakti Sadaxva iswara, Suddba vidya is the fifth Mava or Mahimaya is the sixth from which phenomenal world of Maya starts Through the imposition of the various degrees of ignorance consciousness, at its own will feels itself delimited The sense of freedom to know and to act 18 gone and it looks as Siva consciousness is arrested in the trap of Maya and behaves like an animal (Pašu), dependent on Maya Owing to the complexity of little knowing and little acting. there is an all over feeling of contraction and triviality, deep rootedaess in the psyche of the self consciousness आत्मा चित्तम् ॥१॥ Consciousness (caught up is the web of Maya) is mind The author who began with the thesis 'Coosciousness is sell", now proclaims ibat the psyche is the self Because of the conditioning of the psyche, the self has created for itself the concepts such as time and space and has started moving 10 self imposed concepts incessantly Here, the word 'ilma' may be derived from its root 'at' to move in incessantly These movements of the miod are vſttis They are always limited and keep on travelling within the atmosphere of their own fanta. Sies So Varadaraja's comment is appropriate ibat indetere midable pure consciousness is determinated or determined as ·Siva Sutrani 47 a moving particle when associated with the adjuccis like con traction and tritality'Fue tattias born out of Maya work around the consciousness as five beatbs and make it a mind moving through five sepses In Yajurveda in a bylo Siva Samkalpa, the mind has been described as a fast travelling Ight of the lights procreant of all the time and space Yajda the lokas (sorlds) the knonledge ज्ञान बन्ध ॥२॥ Kaanledge is bondage (This Sutra bas been repeated from the Unmera 1 2) The self consiousness forlig under the influences of Maya as Citta Its functioning is to mentalise the knonledge objecine and then to classify ibe things in groups and categories This sort of a distorted aod mentalised loonledge dependent on cifrancous objects is a self created bond The source of this koorledge is the second sheath of Maya called asuddha vidya. कलादोना तत्त्वानामविवेको माया ॥३॥ Iodis rimination of the discrminate taftsas Lke (kala vidya raga, lala and niyatl is Maya Under the pfluence of ignorance one canoot distinguish falsehood from truth and appearance from the reality One takes consciousness for ignorance and ignorance for conscious aºss So the igaorance of the varied garbs of consciousness is Maya It is possible to become a Sivayogi only when one grasps the inherent ephemerality of the various dimensions of Maya by hich dnerse distractions are created शरोरे सहार कलानाम् ॥ ४॥ All the constitucat elements (kala etc) of Maya should be redured to their ongigal sced from in the gross or subtle bodies of an aspirant To throw away the impore soluences of Maya the aspirant must follow the path of Degation, to wind up ali the tattras of Maya into their original seed form This method is named as Sambira vidhi of meditation ·48 Trilogy of Tantra According to a view in Indian philosophy each individual soul has its two bodies to function at the physical and at the psychic level During meditation the aspirant should meditate on the merger of all the gross elements (bhutas) of earth water fire air ether into his gross body and all the subtle elements in the subtle body And when he is capable of wrapping up the whole paraphernalia of Maya he should offer it into the fire of consciousness नाडोसहार भूतजय भूतकैवल्य भूतपयवत्वानि ॥५॥ One should clean and still the servous system by prana concentration or pranayama One should subdue the gross clemeats and retract and isolate one-sell from them Ia this Unmesa the author is describing the methods for achieving redemption from igaorance to recapture Sıva hood The micro S va or J va shall have to adopt some techniques of Yoga devotion action and knowledge For having a permanent experience of Sıvahood self consecration is best prerequisites For self consecration an aspirant shall have to follow some techniques of pranayama to develop an unadulterated nervous system to conceive the new consciousness Upanışadas of Yoga give a good detail of seventy two thousand nerves nadis or veios the energy flowing chaanels to the body Ever flowing activity is the main chara cteristic and the meaning of the root word Nad So out of the seventy two thousand nadis fourteco nadis are the major centres of organism In Tantra and out of these fourteen the three nadis called Ida Pingalā Suşumna are the most sigor ficant oncs where the lelust rigbtist and centrist forces work together But even there Suşumni the central nerve having swallowed all the characteristics of other padis k the most significant in the interior of Suşumni is Vajri and in Vajra too is the finest queen nerve named Citrini" Prans the fire energy of kunda) ol with its burning beat purifies filth of the perves restructured the nervous system and transforms the under seasitive or over sensitive system into a normal and 10Docent but a strong one So the word pådt sambara connotes the destruction of tbe old structure addicted to the cojoymcot of induigence of any kind The truc practice ·Sna Šutrani 49 / of pranāyāma eliminates sin, 50 Next to nādi sodhana is the word bhutajaya, the conquest over the five primordial elements and ability to use them at vill This conquest of the elements produces great psychic power 10 the seeler He commands the grossest as well as the subtlest form of matter and atrains eight fold perfection called siddhis Ia Räjiyoga of Patañjalı five forms or aspects of the elements have been described as the grossest, the generic essence (lile odour, welnes, heat touch and sound), tanmatra or subtle form, the anvaya, the guna-form (sattva rallsraad tamas form), artha vatta the fifth aspect the prasme RVR servient to the purpose) virtue inherent in the gung tuese aspects of the elements reveal themselves to a siddhayogi 51 This is a higher stage in yoga Vyasa the greif formening on Yoga Sutras, explains the other stage too Proana fiipika or anal stage is that shen yogi is a mere practkiches, but is involved in some or the other manifestation of the fine light It is a stage where at poner of clair vovance and clanfareboste cap come to him The second stage is madhumati bborrnika 10 which a jogi gains a $1510n of truth or Divine Reality In this stage of intuition the consciousness is strictly fruth. bearing So it is named Rtambhar. (truth bearing) in which the koowledge of Truth is obtained directly not through any regular or ordinary means of Inowledge lile perception, inference, word-testimoni etc The third stage called Prajia Jyouh marks the complete mastery of the elements through which a yogi attains conquest of the five primordial elements and control over the forces of the nature in the context of our present Sutra this stage is indicated by the words.bhutajaya, bhutalanalya and bhutaprthaltva To attain this power, Saiva scholars recommend a method of dbārana the confining of the mind within a limited object of concetration like one's own thumb of the foot, the Davel, the throat, the upper throat, the forebead etc And the gods of air, fire, earth, water akusa (ether) can be meditated upon these spots respectively. मोहावरणासिद्धि ॥६॥ Siddhı achieved under the coser of spell or igaorance is but limited ·50 Trilogy of Tantra The siddhi or mastery over any thing is always tospired by some or the other determination, resoultion will or animus of the mind So even the best and the purest siddhrs are defected by even a little involvement or the infatuation of the mind So the stddars described in the previous Sutra are useless or a waste for a Sivayogi if his journey to Siva Samadhi is blocked by the petty attaianeots of siddhis मोहजयादनन्ताभोगात्सहजविद्याजय ॥७॥ Conquering this illusion or visual fallacy, when all limits are surpassed, one attains to sahaja vidya or spontaneous koowledge The word moha represents mind s dullness, attachment If that is removed from the mind the miod gets the vast expan sion of limitless cosmic consciousness The mind itself becomes Sıva and the true knowledge is an attribute 10 him wherever, the mind goes the cach object becomes Siva for him His will to make his mind a samkalapa (determination) of Siva is actuat. cd"? That is the spontaneous awakening of a Saivite, where every move of mind becomes effortless Siva samadhi Alpafantai? 11511 For the wakeful, sahaja siddha all else are his empations In the state of siddha vidyā, a yogj altains a harmonious balance between the two, the I consciousness (Ahaota) object. consciousness (idanta) But in the higher stage of Iswara, Idanta is dominant, and higher to that is the Sadāśiva state, where the object world is dominated by the I consciousness and the whole object world is nothing but his own manifestation This state is called Purnabanta, the cosmic I नर्तक आत्मा ॥६॥ And his soul, the dancer The dance of Siva is very popular theme which appeals to the mind of ladians On the one hand, Siva is an established yogi, master of eternal knowledge On the other hand, he is an actor, dancer, musician and the physician (Vaidyanatha) in former form, he is roactive cnjoys stillness (nışkriya) In the ·Śna Sutrani SI 13tter form He is not only active, but an incessant throb of the creation, sweet pulsating of the hearts of all animate, a rhythmic vibration of the 31es of ocean, irresistible movement of the sun and moon and the whole inapimate world His throbb- 19g is the eternal actiuty or bhoga (or camatkara) In this Very form he appears as a daaciag ceatral figure through whose dance this seriegated unlerse is ever expandiog 10 circles Yogi cajoys this great dance within awakened his own Sivabaod रगोऽन्तरात्मा ॥१०॥ His subtle body, the stage Aptarātma is an 'atm1 (sell) conditioned by its own will and equipped with antah larans the internal organism, the ego, mind the intellect The vibrations born out of the free will of the con ciousness are seen on this stage where this free activity of the dance of Siva is held प्रेक्षकापोन्द्रियाणि ॥११॥ His seases are the spectators The author is usjag a metaphorical expression to explain the sport of Sna on the plain of micro and macro-consciousness In the heart of a yogi, when the dance sport of his átmå or $isa begins on the stag- of subtle body of the lower conscious- Dess, his five seases are withdrawn from the external objects to the introvert sports gallery of the heart as spectators As everything has become the part of Siva's sport (atamlıla) and (Sıvalila) the purpose of a sosi's senses now remains only, as spectators of the Sina sport io the sery core of his consciousdess or on the peripheral sorld around himn Sna, bedecked wib his glamorous dress, mayā or šalti, appears as Nafarāja the ling of the dancers, the spagda sisa, the Linctic throb, dancios restlessly, inspired with his own free will atanisticafafa 119211 Through such discernment, bis Being (spiritual essence) 15 crystalsed and accomplished Dhl is a name for the intellegence which has, through its ·52 Trilogy of Tantra unsullied purity, developed a positive retentise power Because of its immaculate transparence, Siva, with His luminosity, is scen there The essence of Vaidika Gayatri-Mantra too, is the attainment of spotless power of intelligence impregnated with the rays of divine light (Dhi)*3 सिद्ध स्वतन्त्रभाव ॥१३॥ His freedom is perfected (accomplished) Spontaneous are his knowledge and acliors The last freedom of the Pasu or Jua is regained To recognise or to regain Śivahood is to wield a free will, free knowledge and free action Total freedom is the ultimate goal of the Saivites It is somethrog more than the Moksha of Vedāntins and Kaivelya of Samkhya yogins यथा तव तथाऽन्यत्र॥१४॥ Spontaneous in his knowledge and actions, he is spontanc. ous la relation to others His attainment is so much and integrated vision of consciousness that he does not discriminate between the bigh and the low, good and the bad, in his behaviour His vision is frec from all conditions, when he sees the whole one with Siva, he cannot indulge in discrimination बोजावधानम् ॥ १५॥ He must meditate on primal Mahasaktı Bija is a word for Sakt tattva A manual of Sivasaku Tantra', Särada. Tulaka and its commentator Raghavabhatta cxplaios the three basic concepts of Sajvăgama--the Bindu, Bija and Nada 1 All the experts in Agama sastra explain that Bindu repre. sents Siva, Bija sakti and Nida, the inherent relation of Siva. Śaktı But in the use of these terms, one must note the different states of Siva tattya Saguna Siva is energised consciousness, Safti, the conscious energy, nada, conscious energy in undiffe. rentiated vibration But this primoridal näda manifests itself into para Bindu, the Sabda Brabmn (conscious coergy) 10 undifferentiated consolidation from that supreme Bindu, the ·Siva Sutran! 53 torte aspects of the creation arise Bindu, Bija and gada Here, Brodu is differentiated conscious energy, Bija, the differentiated Sakti and Nada or conscious energy, the seed of creation, Nada, the resultant conscious energy in vibration due to the coalescence of Bindu aod Bija 513 The Sutra explains that even after having attained the Sıvahood, the yogi should continue meditating on Sakti Avadhipam is alertaess or awareness in meditation Varadaraja explains it as "Investment or penetration of one's mind again and again" 55 It does not seem to me as the correct interpretation As in the order of tne Sutras, when one's freedom is established, the things become totally effortless every where 'Bijavidhanam' should be a stale of merger with Salti, 10 which Saktı, the primal energy, is aspiring for Siva incessantly. आसनस्थ सुख हदेनिमज्जति ॥१६॥ The poised, he is immersed in the waters of beatitude When a yogi is one with the primal energy there is complete bliss He drops all the psycho physical efforts and methods of action devotion and loonledge Because each moment of experence of ananda has become momentless, ume concepts and space concepts are gone away with the expenence A Perfect balance 18 Siva salta bhava 15 established pamed Samarasya Once this perfect balance or bliss is established even the crpericace of duality becomes denghtful ble the divine water (ambrosia)" Here one point sorth noticing is that Saivites comparison of bliss with waters or Isles is typical one lo Sua Mahimnh. Stotra, Puşpadanta, too, describes this experience as a deep dip into the waters of divinity " The word 'hlada' for ecstatic delight and 'hrada' for waters can be interpreted in many ways in the light of Tantric terminology A Sanskrit prose poet, Banabhatta, a celebrated Saivite and a master of literary genius, 10 his famous bool, Kadamban describes a wonderful laie (Achhoda-Sara) in six pages and then gives a detailed description of Sivalingam made of crystal (quartz) No doubt that in the great Upanisadas the word 'la' is used for water and sulda (delight) simultaneously Water represcats female priociple on earth and the fire scale priociple, ·$4 Tnlogy of Tantra Whenever, there is a true balance established between the two opposites, they become complementary So, the fire element, surrounded, drenched or softened with water clement, is a source of ananda and creation स्वमानानिर्माणमापादयति ॥१७॥ He is the maker of his self constituents As a sport, the yogi can create anything through bus productive mais faktı (yoga maya) which is within him but acts jadependent of him According to Saktas, without the sport of the female principle, even Siva is jaerts विद्याऽविनाशे जन्मविनाश ॥१८॥ When this knowledge (Suddh vidya) becomes perpetual, birth cycle is ansibilated Birth and death resido in the lower regions of Aśuddhavidya or maya Birth is the bearing of fire kancukas (coverings) of avidya viz kalá,et by Siva To drop these five elements in the realm of Suddha vidya is emancipation Buth is gothing but the complete identification of the Self with physicopsychical structure Pure knowledge eradicates the very root of this identification Having overcome any such false identi. fication of avidya (nescience), the Saiva is not afraid of physi cal existence This is evident from the expression of the aspiration that 'I may be born more than hundred times Iet not maya be effective on my mind' " कवर्गादिषु माहेश्वर्याद्या पशुमातर ॥१६॥ Mabeswarı, and like Sakus, dwelling in the letters are motbers of the animals (anujiyas of souls) Kavargadi, the consonants used 10 speech arc the symbols of the anu pramata or conditioned and bound consciousness They are called animals Vowel sounds are the mothers which help these consonant sounds to be pronounced Grammarians proclaim that the consonants like 'ba' etc are pronounced only when 'a' or any other mother vowel sound is jafused into them lo Taatra Sastra all the speech symbols are the idols of the mother deities They make the chajas of words and ·Sira Sutrani 55 verbal espressions which obstruct the realisation of Sivahood Perhaps the most difficult thing is to transcend the barer of the words विपु चतुर्थ तैलवदासेच्यम् ॥२०॥ The Fourth, ie Turiya or super consciousness, like oil should saturate all the three states of mind (of waking, dreaming and deep sleep) The imbalance of the number three can be experienced in our daily life Tripad or Triped is a condition of inter dependcace in which none can stand independently even for a moment. That is why the Prakrti or primordial energy with its own three gunas (characters) is always moving through its imbalance Now, consciousness penetrates into its trinity which is conver ted into a siagle unit This experience of unity is the main th-me of Saivism, wbich is expressed through the famous story of Siva's Tripura Daha or the burning of the three forts of trinity In the Sutra-the Fourth, the consciousness is compared with oil, which is used as a symbol of love, affection compassion, intense concentration and integration So to live an uninterrupted Siva samadbi, a yogi must saturate all the three states of psycho-physical life (saling, dream, deep sleep) with the grace of divine and permanent awareness मग्न स्वचित्तेन प्रविशेत् ॥२१॥ Immersed in Tursa ānanda he should enter his self (Siva kood) througå his saturated mind. To enter the realms of consciousness, mind is the only instrument through which one can conduct one's worldly affairs and operate one's spirituality But to operate one's spintuality, the mind must take a dip into the holy waters of unflinching faith with desotion and love for self realisation Only then mind is transformed प्राणसमाचारे समदर्शनम् ॥२२॥ When there is harmonious flow of praca (life energy) into the cosmic totality, one looks at the world with equanimity ·$6 Trilogy of Tantra In the language of the Upanişadas The becoming of the self one with all " with all can be an additional help to understand this samadarśana ol a Saivitc and sama drsti of Srimad Bhagawadg ta and Vaşqavite saints मध्येऽवरप्रसव ॥२३॥ In the mid state there is the risk of re emerging of avidya la Trika ph losophy Turiya or the Fourth state is not the fiaal Next to it is Turiyatita in which one is aheading cont nuously in the supra consciousness According to Tantra Sastra from Suşuptı or decp sleep to Turiya there are three steps-10 Bindu Ardhacandra and rodbial Between rodhial to Mahabın du there are five planes of consciousness Turiya is in the centre So if one does not launch his spiritual journey to transcend Turiya there is every possibility of his coming down to the lower planes without being in touch with the Supreme In this Sutra avara is the word for lower mind and prasava means productivity The lower mind can start repro ducing the maya or avidya again मानास्वप्रत्ययसधाने नष्टस्य पुनरुत्यानम् ॥ २४ ॥ As a sequel to the loss suffered due to attachment with material objects the yogi is required to regain Turiva Sr vasugupta is of the view that the Turiya state is the border line between ignorance and the supreme consciousness One cannot stay here for a long as it is a simple lash of the spiritual or divine experience So Turiya is not an enduring experience of the ultimate luminosity of Paraśiva Having a glimpse of ones being or the self one can fall back again to the world of animal passion The word matră is used for the objects of the five senses (1 c sound touch lgbt taste odour) and svapratyaya is self identification with the objects But it can also be interpreted as attacbment w th the mother or mayu But haviog come in contact with one s beug Tus ya 15 possible to liberate one self from the more of maya शिवतुल्यो जायते ॥२५॥ Suub a yogi is like Siva Himself ·Sira Šutran 57 And one who is in constant touch with Truya, transcends Turiya within no time, and is eternally established in Sivahood शरीरवृत्तिव्रतम् ॥ २६॥ His body is but a consecration 10 Siya Having attained the constant Siva awakening, he wields his mortal frame or body only to perform bis Siva action with do personal motivation That is a part of his pledge or choice to live as a Saivite कथा जप ॥२७॥ His talk is Japa He has no business to perform any ritvalistic actions CODcerned with external worship, rebearsing of any formula or Mantra Whatever he talks to others or to himself, he talks to Siva la that state Mantra and he who repeats the Mantra are not separate 64 Aod as he always listens to the primordial music of the soul, so the japa becomes spontaneous listedios within and without Accordiog 10 Varadaraja, tha etymology of the word Apa is Jani' (the generating power) and palanam (the protecting poner) 6 The yogi can exercise his will brough speech, therefore bis latha or speech is 'japa' दानमात्मज्ञानम् ॥२८॥ Imparting of self Inowledge is an act of benefaction योऽविपस्योज्ञहेतुश्च ।। २६॥ A yogi ibe still centre of the Salt cycle, slope can impart knowledge to his disciples In the Sutra 19 of this Vamesz, it is explained that through the miya sahu, 1h: Siva consciousDess is made into multitud, tous abi ai consciousDess Animals created by their mother saktes, are protected by the Lord Siva A person who can accept and protect bis disciples along with their faults and fans can only impart the secret loosledge of Sivahood to bis disciples, and he is Siva ·58 Trilogy of Tantra Fanfaarallax 1130 11 All the world is an efflorescence of his faktis Nore Pracaya is growth, development, expansion too. feafaciat 113911 Preservation and dissolution alike are but aspects of his Śaktı la Trika philosophy, preservation is nothing but the rise of pure Aham or 'I ness' (ego) in the Consciousness and its dissolution is the stage 18 which this pure 'I dess' is dissolved or the ego rests in the consciousness s Both are the resultants of the Abam Saku or I coasciousness of the Sıva yogi तत्प्रवृत्तावप्यनिरास सवेतृभावात् ।। ३२ ।। Despite this three fold activity (creation, preservation, dissolution), the yogi maintains his self-consciousDCSS intact सुखासुखयोर्वहिर्मननम् ॥ ३३॥ Empirical contradictions or experience of conflicts is alien to his self Because of the yogis complete victory or control over the senses and the mind, he does not allow the resultants of enjoyment pleasure and pain to enter any level of his psyche He regards this pair of opposites as an abject at the exterior of his subject consciousness The idea of the Sutra is very close to that or Srimad Bhagawadgita's verse which says, "With his intellect grounded in firmness he attajas quietitude gradually. With the mind fixed on the self, he may not think of any thing तद्विमुक्तस्तु केवलो ॥३४॥ Free from the contradictions, the yogi becomes fuis unique self In this state the yogi is established in his true nature, which is notbing but smmaculate consciousness. The word 'kewalı' is used repeatedly by Simkhya, yoga and Jain philosopby. But in this context, the concept of Simkhya and Yoga 15 ·Siva Sutrani 59 the closest to Sansites in this state of self or Sive realisation, the yogi gets established finally as the aim of his unfoldreot of Sıvahood has been attained मोहप्रतिसहतस्तु कर्मात्मा ॥३५॥ Regressing under the impact of moha (sofatuation with the worldly objects) the yogi becomes karmātmā or actionoriented self Here, the author is showing the contact between the two states namely kewalt and the anu (adimal) If one is not kewali, then he is acting under the pressure of animal passion and impure sgaoraoce And moreover, to work under the current of action is to work for the fruits or wages of the actions i e pleasure and pala That is bondage, which means that the one who is attached to gain and loss is voder the arrest भेदतिरस्कारे सर्गान्तरकर्मत्वम् ॥३६॥ Rejecting all duality, the karma onenied yogi accomplishes the power to remake the world a sex To be in UDIOD wiib Siva is to act through free conscious. ness, free amanda (delight), free null So inspired by Śiva CooSciousness he may create a pew world of consciousness The sig Dificat point is that a Sıva yogi, even in a state of onion or communion wild Siva consciousness, can act for the acw creation His liberation is not like that of the Vedantists, who shuns all actions in moksha and goes into durgunata (qualityless state) करणशक्ति. स्वतोऽनुभवात् ।। ३७ ।। Oa expericacisg oneness with Siya he has the poteaual to be the immediate cause of creation Following the previous Sutra, the author characterises the yogi's attainmeat of power of creation As the source of uolimited power is the self, bozt a self realisation and self manifestation are the cause of the creation विपदाधनप्राणनम् ॥३८॥ All the three states of wakiog, ditam and deep sleep are imbued with Turiya ·60 Tnlogy of Tantra He should relish Turiya (the free consciousness) inspired in all the three states which represent a spatio temporal objects The word 'Tripada' also connotes the three frames of jīva con- Sciousness, namely sthula (gross), sukshma (subtle) and karana (the secd) Bhavanopanışad comments that evideat or apparent consciousness is Maha Tripura Suodan who prevades all the three worlds Bhur, Bhuvah, Svah the three bodies of the living being, and out she is the one, who radiates and illuminates the space time and the things with her liaison's चितस्थितिवच्छरीरकरणबाह्य षु ।। ३६ ॥ Likewise he relishes Turiya consciousness with his body aad bis seases too The above mentioned three states belong to the mind having realised the Sıva consciousness at the plane of one's psyche, odc should also saturate one's body and seases with the same scalisation The experience of Siva consciousness is so rich that mind, body, senses and their contents become Sıva The account of the Siva consciousness closely resembles the Krsna-consciousness in the Vaispava tradition, "As wherever my sight goes I find Krşna sporting, throbbing, pulsatiog" afmaturę afarifa parkira 1180 11 Possessed of desires, enmesbed in the birth cycle, ihe jiva is world oriented "Somvahya' is a person who is taken from one place to apother from one cojoyment to another, from one birth to an other Samvahya is always dragged by his own passions and impulses, therefore, all his actions lead him to spiritual bliadoess Through the catelechic mind of a yogi is always Siva oriented, yet a continuous chain of ibc çising desires for objects in the mind, caa biod him तदारुढप्रमितेस्तत्क्षयाज्जोबसक्षम ॥४१॥ But waca bus limited sell knowledge is rooted in the all. knowing consciousness, bis desires perish, and so docs bis jiva bhava or individual self Here the first pronoun 'tat' 15 used for tbc Turiya conscious ·Sma Sutrani 61 ness and the next 'tat stands for desires Pramiti is a conditioned awareness If one's listed awalcoing ascends to Suacoasciousness, it is deconditio ed automatically भूतकञ्चुको तदाविमुक्तोभूय पतिसम नर ॥४२॥ Consequently, wearag the garb of elements and still frec, He is like the master of Parasalti If this Sutra is understood 10 the light of the previous one then 'tada'would mean after having and bilated the condition ins of the individual self, and 'bhuja kancuki' would mean tbc one who was dressed with the five garbs of maja, but now ſrce of that, is alıke Patı Siva bimself In Trika philosopby, Pati is the supreme form of ſeva consciousness w bo protects, noun shes and imparts pure laos ledge The word Pati is important as It has so many connotations of husband, of Susa (Parvatipati) protector and feeder of the animals (Pasupati) and Guru of the awakened ones He is meditated by Sultas mother worshippers, &$ -"Prostrations to the one, whose body is pure knowledge or consciousgess, three Vedas the three-fold diunc eyes or Yision, who wears the crescent moon and is the cause of the attainment of moksha" 70 नैसगिक प्रणयसम्बन्ध ॥४३॥ Thus united with Siva, the yogi breathes life with Sisa spontaneously The yogi's relationship with Śts3 is not formal But he is deeply and roberently rested at the very deepest level of cosmic life energy. नासिकान्तमध्यसयमात् किमन सव्यापसव्य सौषुम्नेषु ॥४४॥ When the very centre of life force is captured, what need is Where to CITITORICE on wit ngào aod central ocries for breathing? Samyama' is a techocal term used frequently in tte third section (vabhūti pada) of yoga of Patanjali, A Sutra 'Traya. mekatra samyamah' explains that the last three (dhānda, dhyāna and samadbı) aspects of Astangayoga talco together constitute samyama, which is very significant yogic force By ·62 Trilogy of Tantra applying this force a yogi can attain so many supernatural powers A master yogi applies his samayama on the tip of his nose and the breath flowing through the left, right nostrils and the central nerve suşumna But when Sıva yogi applies bis triaocular force of dharana, and samadhi jointly on the cops ciousness, the very soner essence of the breath or life force, be is not supposed to follow the techniques of Hatha Yoga, tbe holding of the breath (pranayama techniques of puraka Techaka end kumbbaka) But a Śiva yogi must drop the tendencies like left, sight and ceptral through coergy He shall have to transcend all the three attitudes and have his own way through silence भूय स्यात् प्रतिमोलनम् ॥४५॥ Once again (the world of maya or ignorance) is closed abundantly Ia Sasva philosophy the two terms 'Unmeşa' and aimeşa' unmilana' and 'pmilana are quite common And when there is an unfoldment of the universe of maya there is a state of ‘unmilana' or openiag of the cosmic egg And when the opening doors of maya are shut, it is a stale called "pratimilana or 'nımllana' ln the present and the last Sutra, the latter state is disclosed in which the Sıvahood dawns upon the yogi and the opening or blossoming of ignorance is completely shut The word 'prati means 'in opposition to' or 'back", or "again' ‘Milana' means closing and shutting 'Bhuyas' means 'abund antly' and 'thoughtfully So this thorough close up of maya may recover in abuodance and the animal man may become a transformed Siva consciousness ·Atha BHAVANOPANISAT श्रीगुरुस्सर्वकारणभूता शक्ति ॥ १॥ Sallı, the cause of all creation, is the Guru In Tantra Salu is the first manifest form or the creative will of Mahusia It has all those potentialities and forms of energies which create the universe and the animate creatures In the animate world, man is the only creature who is impelled to scel the knowledge of the extenor world as well as that of the interior world But he has very limited sources or instru meots of loon ledge His perception through impure senses, mind, and self are so joadequate and inefficient that be is not satisfied with such apparatus of loner qualities A man who bas developed high seasitivity for seeking the vision of the ultimate reality needs the grace or guidance of the Sakti to achieve the ulumate This grace shen personified or humanised is called Guru Salui This Guru Sakt: inheres in the ultimate Reality Vivela vrtt which is the highest attribute of Guru Salt, is Transmitted through the act of grace to the aspirant so that he can discriminate betteen what is real and what is not real Sakti is also called Vimaramayee, ie who etpels the darkness of igoorance from the mind of the aspirant and allumines the true nature of his existence la the body of a man the process of illumination begins with the nige doors of seases These Dine senses illuminate the objects and drop the ignorance about those objects So in the human body, they siguify the presence of the Guru Salti, sunce the body of a mia is the complete and highest form of mecha Dism or Yantra But before exploriog deep ranges of this human existence, one is expected to understand the nature of the scoses and the complex acrous system ·64 Trilogy of Tantra तेन नवरन्ध्ररूपो देह ॥२॥ The body with dine doors is but the projection of that Sakti According to the Saivite Natha cult, Gurus are nine in number and they are named as Nava-Näthas According to the Saktas, Durgis, too, are nine in number And Sri-Yantra is made of nine principal Male Female Triangles Since the Dine senses or doors project the light of consciousness on to the outer world they are called dine forms of primordial Vimarsa- Saktı or energised consciousness in Tantra, the names of nine Nathas are given as follows, Nathas (Prakıšannda Natha (11) Vimarśananda Natha (111) Anantăpanda Natha (iv) Jñanānanda Nätha (v) Satyananda Natha (V1) Purnananda Natha (vii) Svabhavananda Natha (V111) Pratibhapanda Natha (1x) Sahajānanda Natha Senses (right ear) (left ear) (mouth) (right ese) (left eye) (penis) (right nostril) (left nostril) (anus) नवचक्ररूप श्रीचक्रम् ।। ३।। Sri Yantra, therefore, consists of pine Cakras Io this Sutra, Sricakra is identified with the body constitu tion of a man Nine cakras are the dine principal yonis of triangles file dowoward triangles are ſakti triangles and therefore, they are called yuvatis of Siva They represent the qualities of the ever down flowing water element Four upward triangles are called Srikanthas or Sivas They represent the qualities of ever upburning fire element And the union of these elements results in the genesis of the earth and all that exists in the world Out of the merger of the two ipto cach other arises the Śrıcakra, with pine cakras named as (1) Bhupura (11) Şodaśara (peripheral) (sixteen petalled lotus) ·65 Bhāvanopanicat (111) Astadala (iv) Caturadasira (1) Bahırdasara (1) Antardasára (v) Astara (1) Tnlona (ix) Binducakra (eight petalled lotus) (fourteen angled) (External ten angled) (internal ten angled) (eight angled) (triangle) (point or dot) वाराहीपितृरूपा कुरुकुल्ला बलिदेवता माता॥४॥ The Vårabı Salinn the body is related to the father (male principle) and Kurukulla Salt relates to the mother (the female principle) Bhaskara Rai, an eminent commentator on Bhävadopadişat, says that though Varuhr-Salu is a female form of Sakti, yet on the basis of the structural style of her face she represents the male principle She belongs to the third male incarnation of Visnu called Varaha, who pulled out the global earth supk 10 the ocean by a demon or Daitya named Hiranyahsha According to Āgama doctrine, the nord pitar or father is not merely a male prisciple Then the Sutrakāra rould base writtes the word (Vārahi pumtupi or Purusa Rupa) The word Tather connotes a man who is bound to lead the children to the patb of ultimate good All Vedas, Vedangas or Vpancadas or Śrutimitra is a knowledge which belongs to the father principle or Pitamaha Brabma On the other band, Kurukulla is a mother Salt, the God dess of Sacrifce Some scholars read it as Kurulullavatı, which means a number of mothers like Lurululla and others. They are just like the maya of the Vedanta, who contribute some thias of their own to Brahua and male him look different from what he is through imposition The ascicat ladies tbipless bad classified the human body in three types causal, subtle and gross Some constituents of the physical and psychical personality of a man belong to Pıt Sakti and some to Māts Salt The best object for worsbip and true understanding are those where there tno porers are in unison or in barmony ·66 Trilogy of Tantra पुरुषास्सिागरा.॥५॥ Dharma, Artha, Kama, Moksha are the four occaps In the Bhāvanopanisat, the objects of the world are taken at the level of Bhavaná or plain feeling or experience As a material entity, it is not of much importance Because everything has emanated from the self consciousness So it is very important to understand the existence of the external world grounded in consciousness Bhavanā is an awareness, or awa. kening of the consciousness in man The whole ritual performance is converted into a lived experience The term "Puruşārtha" has specific connotation in Samkhya philosophy. Purusa is consciousness, and the whole Prakti, which is considered 10 be unconscious energy, is for the bhoga (enjoyment) of the Purusa Parusa or Citi Sakti is not interested in bhoga or enjoyment of the Prakrti It is liberated So Puruşartha is divi. ded into two parts Bhoga and Moksha Bhoga bas further sub divisions like Dharma, Artha and Kama, which are highly significant for Moksha (liberation from the sense of involve. ment or rodulgence) Here in the Sutra, this four-fold Puruşartha is compared with the four fold waters in the east, west, south and north Dharma is placed to the west of the aspirant, Artha to the soutb, Kāma to the east and Moksha to the north As the earth is surrounded by waters so is everybody surrounded by waters so is everybody surrounded by these four goals of living Dharma is an awareness of the life principles based on the cosmic order Dharma segulates the wbole behaviour of the jodividual and the community Artha is an awareness and conscious search into the resour. ces or means of enjoyment Káma is to accomplish the grati. fication of seases in the world of desires These three steps lead a man to wisdom or knowledge which finally gives bim as unsullied experience of his existence When it is one with the world existence, leads to Ananda (bliss) देहो नवरत्नद्वीप.॥६॥ (Amidst these occans) is the mide jewelled island, the body/6).

·Bhavanopansot 67 त्वगादिसप्तधातु रोग सयुक्त ॥७॥ This island consists of skin seven metallic constituents, elements of the body, sasa (protoplasm), blood, flesh, fats, bodes, marrow, semen and hair/7/ Jewel is a very important symbol in Tadira It symbolises the simple luminous aspect of the fire element rather than its burning It is a light divine which has been absorbed by an auspicious stone of the earth keeping away the burping or heat aspect of sua fire So any jewel is considered to be the harblager of transformed divatty The body of man is a light house of consciousness bich has also absorbed the divine conscious Dess 10 it at dine lesels so the marrow, bones, fats, vinility or splendour etc are the constituent elements of the body and the nine jewels or gems as topaz, sapphire, a cat's eye gem, coral pearl emerald diamond gomedala (a gem available in the Himalyan mountains and muser Sindhu) These contain wbite, yellon, red and dark blue colours respectnely This human body is called an islacd, because it is surrounded by the four oceans of Dharma, Artha, Kama and Molsha सकल्पा कल्पतरव । तेज कल्पकोद्यानम् ॥८॥ Miod is the garden of Kalpa trees, where cack and every samkalpa, ie aspiration or resolve, fructzfies like a divide halpa tree Generally, the word tejas' is used for effulgence or resplendence Bus here it is used for mind Though various Indian philosophers have different concepts of murd, Jet Sruu or Veda says that mind is a Jyoti or light which has a tremendous sclocity and creatic poner It is called 'Jyotisan jyotih' the hghter of the lights or seases It can hold the past, prescat and the future 10 a flash of a moment? This creatise mind is the basis of all resolves and aspirations of man. Being a form of mind, all the aspiratioas derse creative energy from the mind If these aspirations are well planted and looked after carefully by ap aspirant, they are sure to gratify or fulól all bis desires like the kalpa tree in the heasen The word kalpa and samlalpa base the same root 'krpa, which means potentiality or ability to create and fructify So ·68 Thlogy of Tantra every desire which is well rooted in the mind and has some serious meaning in it, is bound to bring success of fruits of life (Dharma, Artha Kama and Moksha) like the kalpa tree which has emerged from the churning of the ocean by gods and Asuras and has been planted in Indra's garden called Nandana So the Sutrakara seems to be speaking in metaphorical terms Miod is a source of creative energy Any modification brings unexpected results to the aspirant रसनयाभाव्यमाना मधुराम्लतिक्तकटु- कषायलवणरसापडतव ॥६॥ The six rasas, the outcome of tastes, sweet, sour, pungent, butter, astringent saltısh-are the six seasons In this Sutra, mind is said to be the garden of kalpas, the diviac trees Six seasons namely Vasanta (spring) Grışma (summer), Varşa (Rainy season), Sarad (autumn), Hemanta (early winter season) Śsira (peak wiater), are supposed to visit the garden These sıx Reus (seasons) go on revolving on carth and their full batch is called Rtu cakra, wh ch never stops The seasons are the cause of the fructification of the trees In the human body when the taste of catables is deeply felt, there is a change in the sensitive centres like the change in the seasons The six sensations of sweet, sour, pungent, bitter, astringent, saltish, generated by the touch of tongue, are cor. related with the varied cycle of the Rtu Cakra The word rasa' here has a symbolic sigaificance Rasa is a term javariably used in Indian aesthetics, medicinc alchemy, etc The words such as 'juice', 'relish, sentiment' 'cojoyment', 'taste', and 'Aavour' cannot be used as its proper substitutes as Rasa 15 the source of the experiences referred by these words In the medicine, Rasa 15 hifc giving or rejuvenatiog It is a drug pre. pared from mercury, and its use is made by 'vaidyas' (physici. ans) strictly in accordance with the cycle of the seasons Perbaps Rasa bas to do with the unique combination of carth and water Oply the sweet quality of water alone is transformed into different tastes by the combinations of earthly qualities In Taptra and Yoga, six cakras, or lotuses in the spioal suşumna nerve, are correlated with the six seasons Set into ·Bhä anopanisat 69 motion by the aroused kundaloi, these cakras or lotuses blossom and start shedding their su different flavours But all these Rasas and seasons are the outcome of the culmination of the psychic forces ज्ञानमध्यं ज्ञेयं-हवि ज्ञाता-होता ज्ञातृज्ञानज्ञेयाना- ममेदभावन श्रीचक्रपूजनम् ॥१०॥ Kaowledge is arghya, the object of knowledge is the oblanon (havi) the knoner is the sacnficer, Sricakra-worship consists in regardiog these three as one organic whole Consciousness or Cit: Sakti is the suprcale deity, to be worshipped in Sricakra In the Vedic or Tantrika fituals, any desty is worshipped by offerieg bicabies arghya, a special water mixed with fragrance and pink colour Then the Deity is avoked in the burning fire of the sacrifice or Yajõa and is offered oblauons of butter, ghee or other solid things like barley, rice fragraat tree leaves and various dry fruits And the same deity is also worshipped 10 the body of the Hotā or the offerer So the Cuti Sakti, which is found to be in all the three aspects Koower, kdowledge and knowable is one To have this vision of all the three as one organic whole is true worship or understanding of Sricalra Intbis Sutra, the Tantra bas imbibed the vision of Advaita Vedanta the 'Sarvam khalndam Brahmin' (All this indeed is Brahman) and 'Prajāānam Brahman (Koowledge is Brahman) नियति. शृगारादयो रसा अणिमादयः। कामक्रोधलोम- मोहमदमात्सर्यपुग्यपापमया. ब्राह्माद्यष्टशक्तय.॥ ११॥ Niyau (destiny) and dine rasas are one with the ten sıddhis (anımā, laghimu, mabımi, ištva, vasıtva, prākamya, bhukti, ichhā, prapti, sarva Lama) Desire, aoger, avarice, cnvy, virtue or vice are the eight saktıs like Brabmi, Maheswari, Kumari, Vaisnavi, Varabi, ladripi, Camuada Mahalakshmi. Having explained some general trends of every delicate and subtic interaal worship of the Sakti principle in the last ten Sutras, the author guides the disciple to start the worship of Salu priaciple in its true aature by identifying himself with each and every deity in the Yantra. the deity is the Yantra, the ·70 Trilogy of Tantra deity is in the cosmos and in the psychic under-currents of a man The deities represent the eight psychic forces operative 10 human life With this Sutra, the Sutrakara explains the peripheral order of the Yantra and the psychic world Nine rasas of poetry, and samskaras or vasanas of the unconscious or the past mind be. come the group of tea Rasas are enjoyed at the conscious level But certainly they are the outcome of the sensitivity crcated by one's karmas in one's previous life The controlling force of our mental life or moods is called Niyatı or destioy. According to the Indian Poetics, nine rasas as Santa (tranqui- 11ty), Adbhuta (wonder), Karuna (compassioD), Vīra (beroic courage), Häsya (humour), Bibhatsa (hate) Raudra (anger), Bhayanaka (fear) Spngara (love) are alongwith their Niyatis In the Tantra, they are one with the tea sıddhis (perfections of the mind) called anıma (atomic form), laghima (weightlessness), mabıma (biggess or vastoess). Išjiva (administration). Vaſıtva (self control), Prakāmya (fulfilment) Bhuktı (enjoyment), Iccha (desire), Praplı (attaromeat), Sarvakama (total fulfilment) In the next order of the periphery, there are eight Sakts, namely, Brahmi, Maheswari, Kaumari Vaisnavi, Yarabi, Indrāni, Câmundā and Mahalakshmi are one with Krodha (anger), Lobba (avarice), Moha (infatuation), Mada (pride), Mätsarya (envy) Punya (virtues) and Pápa (vice) This peripheral cakra of the Sri-Yantra is named Trailokya- Mohana which means thecakra which has infatuated the trunc world with its lustre It is quadrangular in shape, which indecates its homogeneous balance आधारनवकं मुद्राशक्तयः॥१२॥ The nine cakras are dide Mudrá.Śaktis The word 'Mudra' suggests many meanings It is etymologised as 'Mudam Rät or Lati' (which brings pleasure or apapda) Mudrā also means 'seal and colas'. Both represent Sakti Princigle So Mudră is a scaled or concentrated energy lying in the centres of the body and miod In Tantra, these ccatrcs, (calsas or plexus) are dine ja number called Ajña, Indra-Yon, Visudhi, Apibata, Manipur, Svadhisthån, Muladhara, Kula, Akula The tenth cakra is the Sahasrara iadependent organic whole of the ·पृथिव्यप्तेजोवारवाकाश श्रोनत्वचक्षुजिह्वाघ्राणवाहयामि Bhasanopanışat 71 above mention-d cakras So these tes adharas os busemeats of the Saltis are one with the teo Mudra Sakus (unfolded cnergies) of the Yantra Mudra implies that things have not yet come out in their manifest point but their potentialities are still to be progressively unfolded पापूपस्यानि मनोविकार फामाकपिण्यादि षोडश भपतृय ॥ १३ ॥ Earth water fire air ether five senses of bearinga! sectOg taste smell five motory senses of speech Choicmcat holding excretion usination and the mental disposition are the sixtecn Saluş lıke kamalarşint etc College This calra pamed Sarsasāparipuraha bas the full capacity to full all the needs of the aspirant. It is a sixteen petalled lotus Each and every petal with its Yogini Salt corresponds to the above mentioned five clements fivc cognate seoses five motory senses and the sixtecath is the mental dispositions This group of sixteen is certainly so tunc with the Samahya system of thought there the sixteen tattias are called Vilaras the final modifications of the Prahfti In the process of creation, Pralſtı takes twenty four fundamental turns in all out of shich thesc sixteen are the final or the last The Tannlas of this school bold that those sitteen are also matenal objects and are the product of the mixture of Rajas and Tamas As Tamas is domiaant in this cakra it is represented by blue colour So 12 the petals of this lotus all the potentialites of the Aonamayal şa of the Upanişads are indicative After the creation of this group of physical ciements there is no other fundamental change in Pralſu After complete composition of the world, thus panierse starts resolving around the universal consciousness or Parus3 That is how this sixteen petal lotus or cakra in Sri Yantra is designed to indicate the idea of the completion of the uonyerse This unnerse is complete in its flamelessness and one is to meditale upon the idea of this půrnată (the wholeness) of the Upapisadas That 10visible is a whole the visible too is the whole From the whole the visible universe of rafinite extension has come out The whole remains thc same though the infinite uasverse has come out of it On peace peace peace eien ·72 Trilogy of Tantra वचनादानगमनविसर्गानन्द हानोपादानोपेक्षास्य- बुद्धयोऽनङ्गकुसुमाद्यष्टौ।। १४ ॥ Speech, holding, movement, excretion, orgasm, abandoning, grasping, indifference are the eight śaktis like Anaogakusumā etc Five functions of the five motory senses combined with the three functions of the Buddhi (intellect), holding, graspiog and indiffercoce, constitute the eight-petalled lotus in the Sri-Cakra. Each petal of this lotus has its own female deity namely Anangakusumā, Apangamekbalā, Anangamadana, Anangamadanā. turā, Anangarekhã, Anangavegini, Anangānkushă, and Anangamāliai The typical name of this cakra, or centre of energy, is Sarva-Saoksobhana-Cakra, which is the centre of all the movements and has the power to shake or disturb the whole. This text explains all the vital energy associated with consciousness constitutes the Prānamayakoşa described in the Upanişadas. Its active nature, such as movement, progression, etc. shows that it is the product of the Rajas, and therefore, the colour of this cakra is red in the text of Tantrarājatantra, the number cight sigaifies the five Karmendriyas supported by the three gunas or dosas of Prakrti called Sattva, rajas and tamas or the three dosas (defects) in the body, namely Vāta, Pitta and Kafa, described in the Ayurveda, (Science of medicine). अलम्बुसाकुहूविश्वोदरावारणा हस्तिजिह्वायशोवती पयस्विनो- गान्धारीपूषा शंखिनी सरस्वती इडा पिंगला सुपुम्ना चेति चतुर्दशनाध्यस्सर्व संक्षोभिष्यादि चतुर्दश शक्तयः ॥ १५ ॥ Fourteen Nadis (nerves), alambusā kuhů, víšvodarā, vārană, bastijihvā, yaſovati, payasvinī, gandhåri, pūşā, samkhini, sarasvati, ida, piogalā, susumná are the fourteen faktis named Sarvasamksobhini etc. Now from the peripheral to the central, this is the third cakra. The chief deity of this cakra is Bhuvaneswari, the ruler of all the fourtcea worlds or Bhuvagas. From the Moladhāra, Susumā goes upward in the central nervous system and alambuså goes to the rectun, From the top of the trage in the Mulädbira, kuhu goes upto Syadhisthana or the sex centre. From the left of this veio arises Visvodara and Yarans from the ·Bha anopanısal 73 night Hastijihya and Yasovati are stretched upto the toes of the foot Ira and Piogala go to the tio nostrils left and right respectively Gandhari and Pusa go up to the eses, Samkhids and Payasvini to the ears Sarasvati is in the tip of the tongue In the Tantra, all the physical aspects of the body represent consciousness of hfe principle Nerves or Nadis are nothing but the communication means of the conscious energy or Rasa These Nadis are like the rays or streaks of the sun broging out the whole madhu' or rasa from the sun to the earth The word Nadi us denved from the root 'Nad' which means movement ahead Though these fourteen Nādis represent the fourteen bhuvanas or worlds yet the three of them are the most siguificant (Ira, Piagala and Susunna) which represent three worlds (Bhub Bhuvab, Svab) Out of these three Sasumnā represents the pure white flame of the fire and as Nadı, it is the only one which is all vord and quiet Olher two are always cogaged full of passivity and activity, and blocked in the mid of the way to Sivahood So they are not fit for the progressive movement of the arouse Mabasaktı Kundalini प्राणापानव्यानोदान समाननागकूर्मकृकर देवदत्तधनञ्जया दशवायव सर्वसिद्धिप्रदादि बहिर्दशारदेवता ॥ १६ ॥ Ten Praņas arc the ten governing Saktis na pely, Sanasiddhuprada etc of the outer decognal cakra prana, apāna, vyana, udana, sam103, niga, kurma, kriaia devadatta, dhananjaya These ten vital forces viz., prapa etc, are material sakus as they are produced from the combination of the dynamic (rajas) particles of ether air, fire, water, carth Together with the five organs of action (Karmendnyas) these constitute the vital sheath or Pranamayalosa described in the Upanısadas la the ancient Upanışadas, Prana has its seat in the hearts But the presence of prana is directly felt in the aostals I think the word prada bas its two aspects, as an energy or fire it has its centre in the heart, but as an active force or breath its pre sence is felt uprard in the nostrils Apapa is that vital force which goes downward be ow the navel and has its seat in the organs of excretion Someumes inbaling of prana is also called apapa ·74 Trilogy of Tantra Vyana is the vital force, which moves in all directions and pervades the entire body Udana is the ascending vital force which has its seat in the throat Samana is that vital force which assimilates food and driok and has its seat in the middle of the body or navel centre Naga is that which causes either vomiting or eructation, kurma opens and closes eye lids, Kşkala creates hunger, Devadatta produces yawning and Dhananjaya nourishes the body These ten vital forces are differently named on account of their different functions In reality they are a manifestation of a single force एतद्वायु ससर्गकोपाधिभेदेनरेचकपाचक शोषको दाहक प्लावक इति प्राणमुख्यत्वेन पचधा जठराग्निर्भवति ॥ १७ ॥ Under the stimulus of the tep prana energies is engendered a fire in the stomach in five different ways, Recaka, Pacaka, Sosaka, Dabaka, Plavaka According to Vaišeşikas fire substance manifests itself in four forms in the object world as (1) fire on the carth, (11) fire in the lightning (111) fire in the stomach (1v) fire in the metals like gold and gems etc It was emphasised by the Vaišeşikas that 10 the world of elements fire is the element wbich alone is capable of complete transformation of the material object Particularly there is a complete transformation in the qualities like Rupa (colour) Rasa (taste) Gandha (smell) Sparsa (touch) of the earth born things So the process of complete transform ation of the things lics only in the fire substance The 'plupaka theory of the Vaišeşikas shows how the cach particle of the 'ghata' or clay jar is burnt and destroyed by the fire and then changed into a new form They believe that since the food caten by a person is completely transformed into seven now 'dhitus' like blood etc through metabolistic process therefore the firetransformer exists in the stomach namely gatharagni' or "Audarya agai ! With the aid of five prana vayus this firc functions in five ways क्षारक उद्गारक क्षोभको जम्भको मोहक इति नागप्राधान्येन पञ्चविधास्ते मनुष्याणा देहगा भक्ष्यभोज्य चोप्यलेहपेयात्मक पञ्चविधमन्न पाचयन्ति ।।१८।।

·Bhāranopanışat 75 Under the predominance of nāga-průna, lhe five fires (namely Asbaraka, udgarala, kshobhaka, jtambhaka, mohaka) help ia digesting five types of food in the human body which we eat, such, lick, dnak, cbew or munch एता दशवह्निकलास्सर्वज्ञाद्या अन्तर्दशारगा देवता ॥१६॥ These ten digits of fire namely Sarvajša etc are the govern 10g Sakus of the soner decogal cakra In the Sutras 17. 18 19 it is explained how the fire in the stomach, conditioned by internal prana, becomes five fold When it helps excretion it is named 'recala' indigestion, 10 *Pacala' in drying the phlegum etc as 'sosaka' in creating burning dabala' and so filtering liquids playala' But when this stomach fire is predominated by naga prapa, the cause of vomiting and eructation it again becomes five ſold having the following properties, alkaline, induciog eructauon, stimulating appetite, inducing yawning, and temptation to eat. The five fires digest or consume the file fold food edible, chewable, to be suched, licked and drunk These total ten properties of the stomach-fire in the Manipura calra, or navel centre, are termed as ten salts of yoginis in the Tantrika lore Some Taptrikas opine that seven 'dhatus' (metallic constituents) of the body locluding three dosas (vata pitta kafa) are the ten resultants of decogaal stomach fire In the text of Tantrarăja tbc ten digits are named agai, ahnı, suci, tejas, prabha, divah, ruci, dyuti, dahah, grasa शीतोष्णसुखदुखेच्छास्सत्वरजस्तमो वशिन्यादि शक्तयोऽष्टौ ॥२०॥ Cold, hot, pleasure, pain, desire and the three guñas (sattia, rajas and tamas), are the eight salus viz., Vasını Kames. w31, Modus, Ysmala, Arupā, Jayso, S353est, Koulisi jo the octogoal calra Non we have come to the seventh calra of the Sri Yantra Its property is to remove all the diseases and the restrictions *bich obstruct the unfolding of the self The eight physiological and psychological seosation represent the conflict in the outer, psychic and the patural places of life These conflicts cause all sorts of diseases and three fold dolba Yız adhibhau ·76 Trilogy of Tantra tika, adhidevika and adhyatmika To remove the foal hurdle in the sidhand it is necessary to meditate, to worship to understand their nature, deities and the original source This will cesolve all the conflicts and the struggle betweca miod and body will cease to exist Therefore, the name of this cakra 1s Sarvarogabara शब्दादितन्मात्रा पञ्चपुष्पवाणा ॥२१॥ Five tagmatras (objects 10 their subtle form) are the five floral arrows lo this sutra, we are almost in the vicinity of the Chief deity Parameswari Lalita Being the supreme love - Consciousness she is not different from Kameſwara Sıva In its supreme form kama is her intrinsic radiance effulgence glow So she is kamamayi kamarupa, kameswari simultaneously In the Pauranika tore, kama is described as the most powerfui denty, having his power maoiſest through five arrows To indicate the charming beauty and the sensitive power of the arrows the five arrows represent five flowers i e Aravinda (white lotus), Asoka (of a tree of moderate size belonging to the leguminous class with magnificent red flowers) cuta (Mango flower) Navamallika (citrus Decumana or wrghtia Antidysentrica), Nilatpala (blue lotus) in the poclic and mythological style But when this thought is substantiated in philosophy, the five arrows are five tanmatras the subtle form of the gross elements sound, touch visual, taste, smell are held in one hand by the cosmic mother Sri Lalità They symbolize the self projection or manifestation of the Mahamaya joto the five fold world from within Amongst all weapons of the Goddess (symbols of manifest conscious coergy) only these are the five which are thrown out of her a the cosmic world, as her radiance The arrows, sbarp at their tips and gross at tbe back, also indicate the manifestationoricated attitude of the Maha Sakti But the other aspect of the wielding of the arrow is to possess the inviacible power of destroying everytbrog into pieces Jambhaaa Sakts is attributed to the arrow which means the total destruction मन इक्षुधन ॥२२॥ Miod is the sugar cane bow in the other hand) ·Bhavanopanisat 77 Sugar cane symbology is another metaphorical expression 10 Tantra Mind is a form of energy which inspires the senses to find their objects According to Sajvagama, the downword flow of conscious energy 10 its contraction or solid form, becomes mid Mind with its samskaras aod Vasapas is a store house of Divine and mundane pleasure of life the source of Rasa or joys of life Therefore it is compared with the sugar cage which has its roots in the earth and its three fold growth in the sky Because of its capacity to inspire, it projects itself or expresses itself through the senses It is said to be the bow when it is ready for shooting, the arrows involving an inward movement leading to eostasis and an outward movement Icad. jog to extrasis simultaneously It also constitutes the ambiva lence of the taatnika experience, wbere earthly and trans carthly temporal and trans temporal human and trans human existence are synthesized But the other aspect of the weilding bow is to indicate the valimited capacity to the whole creation or create illusion in all the creatures of the world TTT 9777 11 11 Love is the ndose The great mother Lalit? possesses in her right upper hand the noose representing her love and attachment towards her des atecs But paša is an avidyā 10 sankhya and Vedanta as it is insens tive in relation to the ultra sensitive Citi Saktı or consciousness lo the path of Sal ation that is the main hurdle But according to Tantrašastra when the whole world is created, it becomes imperative to establish it under some kind of order or control so the Mahāmāyā holds the power to fascinate each and every person through the páfa Saku or noose Nothing is bevond her power of fascination So Raga or attachmeat or love is conceived by the creatures under the spell of Mahasaku, the cosmic loving force Only through this power of love, the whole world is going well with each other automatically and the Goddess has nothing to worry or bother about her creation द्वेयोऽकुश ॥२४॥ Aversion is the good ·78 Trilogy of Tantra Opposite to raga is dveșa If raga or attachment is a bind 10g force in the world the functioning of the dveșa is to main tain the creature world scatte ed and individualised to enable each individual to control his energy in his owo way The work of God is to keep the animal world under control and channel 1sc its energies on the right path so the Goddess possestes in Her left upper hand this goad which works as a brake in the vehicle of the mind But the celebrated scholar of Srividya Sri Bhaskara raya interprets dvesa as krodha the anger or wrath If there is a spontaneity of anger then st must work as an energy to check and to lead her people towards right cor duct leading to the ultimate In Sri Lalita Sahasranama while describing the body form of the mother the statement is Krodhakaramkusojvala wh ch means she shines with a goad symbol sing Her wraib to spur on Her people towards right thisgs Aversion is always aroused in the mind by the people or objects that are unfavourable and undesirable It is sad or un happy experiences which lead to detachment or vairagya and then attachment or sepse of love is controlled by the detach ment So these two sentiments of love and aversion become meaningful when they are used and synthesised under the rule of one consciousness In the four Sutras from twenty one to twenty four the four powers of Mahasaktı are indicated as Sarva Jambhaka arrows (destroyer of all) Sarvamohana bow (hypnotising all) Sarva Vasatakart noose (controller of all) Sarva Stambhakari goad (making immobile to all) It is interesting to understand the symbolism of the four arms Four arms represent the Antah karana catuştaya of the Vedåptios which means four fold psyche 1e mind ellect ego and citta अव्यक्त महदहकारा कामेश्वरी वनेश्वरी भगमालिन्यो। तस्त्रिकोणगा देवता ।।२५।। Uaminifest maofest, and eze-ther three forms of Energy are goddesses of the internal Triangle-Kameswari Vajre Śwari and Bhagam* lint In this Sotra though the author has not made the use of ·Bhavanopanisat 79 the methodology of Sankhya, yet he has used the most impor tant terms of Samkhya Avyakta, Mahat and Ahamkara Accor ding to Sankhya, these three are the three aspects or the states of the same one Reality called Pradhaga or Prakrts When the ibrce gunas or straods (namely saitva, rajas tamas) of Pradb3 na Prakrtı are in an unmanifest balanced state it is called Avyakta In the three comers of the final central triangle of the Sri Yantra this pamaaifest caergy, the Kalaratri, Maharatrı, Mohiratri of the Puranas, is represented by Bhaga malınıthe Sakto of Rudra, the lord of the silence of the world cremation ground where each and every thing becomes tbe part of Nothiogness Mahat 1a Samkhya is a symbol of first manifestation of Pradhani pure intellegeace, sattva guna or Visnu Saku which is 10dicated as Vajseśnars here Is the void before the creation, we see Visnu lying dormsot in the waters holding total intelle geace Perbaps this state decotes the state of Hiranyagarbbah to the Upansadas where the Jnana Salti 10 its totality, is ready to turn or transform itself isto Käryasaktı (creation) Ahamkara is the outcome of jotellagerce Therefore, Brabroa, the lord of creation is born from the pavel centre of Lord Visnu Abamkara is an active form of intellegence Hence Kameswari represents the third state of Ahamkara, intellegence into acuon Here the sense of identification with otellegence and desire becomes ego of Brahma, the Lord of creation or Kámeswari-Saku, the master of all sacrificial rituals ho con joined all the actions of the creatures with sankalpas kama and desire That is why so sacrifice or yzjia is ever performed without samkalpa ne Ego, and its deity is Kameswarı or Brahma Thus an inverted tnangle, the eighth cakra of Sri Yantra denotes a state before the consommation of the realisation which gives all accomplishment निरूपाधिकसविदेव कामेश्वर ॥२६॥ Pure and unconditioned by adjuncts, is Kameswara The adjacts such as the body, ctc set up by name and form, superimpose on the self-conSCIOUSNess cannot affect the true Dature of the consciousness 'Samvit'is a word for CODSCIOUSOess ·80 Trilogy of Tantra which with its self illuminatiog nature reveals all the objects perceived in the states like waking dream and deep sleep Through the months, years, world cycles, past and future the objects of perception go on changing and differing, but the perceiving consciousness is the same 8 and that consciousness is Kames wara of the Saiva and Sakta cults He is the central point or para Bindu of the Sri Yantra The word 'Nirupadhika' is used to indicate the unlimited or unconditioned grace of the supreme consciousaess which helps the manifest world to exist, to be blissful from within Upadhi is the adjunct of Jivaconsciousress which makes it a conditioned individual सदानन्दपूर्ण स्वात्मव परदेवता ललिता।। २७ ।। Beatitude replete with self aware consciousness-is the supreme Goddess Lalita In this Sutra, the adjunctiess pure consciousness filled with ecstatic bliss and self awareness, is described to be the supreme cause of the whole manifestation, and the self of the aspirant Then comes the next state in which this very self is surrounded by its own Saktis of expression, called Antahkarana or the subtle psychic form It becomes sådhaka or an aspiring devo. tee In conclusion, we can say that the same consciousness, 10 its mode of pure existence is the substratum, in its ecstatic mood, it is supreme Goddess Lalita, in its psychological form is the aspiring self of the devotee Thus in all the states and moods, the consciousness (being homogenous) is the same लौहित्यमेतस्य सर्वस्यविमर्श ॥२८॥ To make inquiries into all these three phases of conscious Dess is the true full expression of deepened love - love for Lalita The colour of love, involvement, devotion or inquiry into the self 15 considered to be red As before the arrival of thc sun in the sky, the whole sky becomes deep red, similarly thic love or deep inquiry into the Truth is the indicator of the future expression of divide light or self knowledge ·81 Bhāranopanısat अनन्यचित्तत्वेन च सिद्धिः।। २६॥ And accomplishment is attained through unific meditation or resolute mind Having completed the system of internal Lalta Sadhani, the author jastructs the aspirant to follow this system with a single minded devolion which means the realisation or the total deatification of the aspirant with Godde s Lalita at every step, at each moment भावनाया क्रिया उपचार ॥३०॥ Constant Meditating unison (with Lalita) is the offering Taotra Shăstra does not believe that mere intellectual inquiry can help the aspirant while treddiog on the path of his spiritual pursuit It recommends Upasana-Karma which 10volves learning in the close presence of the deity or the Guru, or to feel the presence of the Deity or Guru while learning This way of Upisany is a fine combination of yeaming for understanding respect and complete faith in the Guru, and love for Deity. Bhavana is a part of Upasan3 To go op revising and fixing one's thought, affection and love on the Deity, and to offer one's services at the lotus feet of the Deity results in the complete surrender in that state of mind even the whole world of rituals becomes pregnant with life and mesciog According to the ritual s orld of Hindus, the worship of the Deity is placed at number one. Homa or the offer (oblations) of ghee or butter to sacrificial fire comes at number two, tarpana, the pacification of the aroused energy in the fire with the sprinkliog of water is at number three अहत्वमस्तिनास्ति कर्तव्यमकर्तव्यमुपासितव्यमिति विकल्पनामात्मनि विलापन होम ॥३१॥ Merging of all mental propeasities, like I and thou, is and 15 pot, duty and lack of duty, and adoration in the self, is to offer oblation to fire To attain the accomplishments the procedure folloned in this Upanışid is Bhavana, the conception and comprehension of substance through constant conscious emotive content. So ·82 Trilogy of Tantra cach and every action feeling or other psychological manipultations, are to be sacrificed and transformed at the level of sell-knowledge or pure understanding Fire is considered to be the best purifier or transformer of all the things in the Indian tradition Therefore, for a total change of one's psyche gainios a new consciousness one has to get into the fire of conscious cocrgy In Srimad Bhagwad Gita this conscious energy 15 named as jñanagn fire of consciousness which only destroys the actions of the past, present and future and can establish the aspirant in the realm of timeless experience In the present Sutra, I and thou' represent the world of psychological ego, 'is' and is not represent the existential 'is" and non existentialist philosophies, 'duty and lack of duty represent the knowledge of Vedanta and Upanışads All these are mental propensities and therefore, are to be put into the melting pot of Bhavaga and are to be synthesized in one Single straight line of pure consciousness मावनाविषयाणामभेदभावन तर्पणम् ॥ ३२॥ Unific meditation on all the objects of meditation (from the Guru Sakti down to oblation fire) is tarpana (the ritual to satisfy and propitiate the Goddess) The last act of this internal worship is tarpanam which in external ritual is performed with the water mixed with milk Here again the aspirant has to synthesise all the mental objects of worship into one whole Actually in this procedure of Sakti Jagarana (arousing of divide energy) the methodology of the Vedic secrs is followed and adopted Vedic seers had realized that all the deities in the cosmic life are the different aspects of the same energy According to the need of the person involved, this Mahāśakti wields different modes like body. dress, ornaments, weapons, etc So a particular type of mamfestation of the existential energy is the form of destes Radtent flames of fire lightining rays of the sun arc all but the manifestations of Mahasakti The one who has the carpestaess and a keen desire to be one with that energy, has to invoke the Deity first with the help of mantras, and then to offer rich ghee into the sacrificial fire, as the flames are the expression of the hunger through the ·Bhayanopanisat 83 tongue of a blaze So the Earthly fire, burning with gusto 10 a pool, is the mouth of Gods, when the homa (food offering ceremony) is over, the invoked deity is served with milk water so that the constant excitement generated by constant eating is gratified In this state of gratification fire energy loses its destructive nature and, joined with water energy, becomes creative This is called tarpanam पञ्चदशतिथिरूपेण कालस्य परिणामावलोकनम् ॥ ३३ ॥ One should see at the moving wheel of time in the ever turning fifteen phases of the moon Having completed the courses of the ntul activites through the conscious mind and merging all the modes of subjectie and objective mind into one consciousness the seeker has to merge all the external homogeneous concepts of time and space too, 18 the same conscious energy In this Sutra the word avalokanam is very important It means seeing through the whole time and space with a vision of totality Even if the time is changing from moment to mo ment, one can see its change not with a sense of shock or grief, but as a result of the movements of the fifteen digits of the moon Lo Tantra boon or Soma is the most creative form of the Bhagavatı Lalita That is the source of life giving ambrosia Fifteen digits of the moon keep on appearing or dis appearing in a fort night But the sitteenth called Sada is visible to a Suva-Yogi That esershipino One is one with Lalita and Siva And a yogi has to szachronize all the themes of the universe into one the source of the muluple words and has to take this time or movement as a dance of the fifteen yoginis dancing around the mother Sodası Lalita This involves the merger of the sease of time and space into the same homogenous consciousness एवं मुहूतंत्रितय मुहूर्तद्वितय मुहूतमात्र वा मावनपरो जोवन्मुक्तो भवति स एव शिवयोगोति गद्यते ॥ ३४॥ The one who meditates like this for three two or even a single moment attalas Jivaarauku and becomes Sıva yogi ·84 Trilogy of Tantra In this Sutra the great sigoificance of this meditation is brought out This meditation strictly results into a new life and Muktı (emancipation) simultaneously Even an iota of tous flash experience of this understandiog will liberate one from the Shackles of bondage created by one s own subjective psyche It is a very deep experience in Srimad Bhagwad Gita too Arjuga is assured by Kęsni in the same manner 'In this Yoga, There is no loss of attempt nor is there any adverse effect The practice of even a little of this dharma protects one from great fear'. फादिमतेनान्तश्चक्रमावना प्रतिपादिता ॥३५ ।। In thus Upanışad the Sri Chakra meditations are in accor dance with the Kadi School tradition The name of twelve pioneers are recorded amongst the Ancient worshipprs of Srividya. Some of them are from human beings some one are from Sidhas and some are from Gods They are Manu, Chaodsa Kubera, Lopamudra Manmatba (Kama) Agastya, Nandikeśa Surya Vişnu Skanda Siva and Durvasã Each one of them has founded his onn school of Srividya Out of these the two schools of Manmatha and Agastya are very important Because the Mantra of Mana matha school begins with the first letter ka 30 this school is named as Kadı whereas the Mantra of Agastya school begins with Ha the letter had. In this Upansad, the whole subject matter is placed in accordance with the Kādividya consisting of ffteen letters known as Panchadasi, To make it Şodaśaks hart another Beejakshara or Secret sound is added at the end But this secret sound is to be known only from the mouth of Some Siddha Guru य एव वेद सोऽयर्व शिरोऽधीते ।। ३६ ।। One who knows this Upanışad perfectly knows quintessence or the acme or the height of Atharvaveda This Bhavanopanışad 15 attributed to Atharvaveda The Sagacity and wisdom of this Veda is undoubted in this Veda the total wisdom of the Vedic thought and mind right from yart poctr, music, magic, medicine, scicaces, patriotism to ·Bhararopanısai 85 pelapbysical and pbysical approach to life are described in such a way that it represents the consciousness of syochronization to all the views opposed to each other The other threc Vedas represent tbree different modes of expression with differeat subject matter The poetic vision of the Rgveda, musical vision of Samaveda and Sacrificial vision of the Yajureda stand united in Atharvaieda This Veja captures the vision of totality in which the Dividity is merged into the earthly life The cry hymns attributed to mother Earth and Srimāta 10dicate the commitment to the carth impregnated with Divinity So the basic trend of the mind of the Athananas and the hogirasas is to have a vision of the oneness of the whole uni- Verse 1n which our earth is central point They refuse to accept the theory of the two separate entities like the divine and the mundane They are two sides of the same coin Since Upani şads contain the total or concluding essence of the great Vedic literature therefore this Bhavanopanısad is supposed to concieve the total essence of the Atharyiseda It is the crown of the Atharvāveda ·अथ कौलोपनिषत् Kaulopanisat This Upanisad is again understood to be a part of the Atharva-CODsCiOusness The nature of this consciousaess is that 'the seen leads to the upseen' The visible and the invisible are the two aspects of the Sakti Principle, which lead to the deeper truth on which all the worlds perfect or imperfect, heterogenious or homogenous, the subjective or the objective, are based This short Upanışad reveals the way how a man 10 tiated into Sakta Sadhana, should live and relate with the world around The very approach of this Upanışad to life 1s known as Vama marga' (left oriented) It does not recommood the way which leads a person to the deals which have lost their meaning by being reduced to a mere ritual or formal routine The word 'Kaula' comes from the root word 'Kula' which means the whole world is one family of the same mother principle *Kula' is also understood as a creative energy in the Agama Sastra According to this view, the Divinity is the dharma or character of this earth Kula is also Pftbivi the carth-Goddess Anything which manifests energy or belps in arousing energy, is a symbol of energy as energy can be communicated through symbols Before, the anonymous autbor of this Upanişad, starts bus text, he has observed the tradition of 'Shanti Patha' in his own peculiar way The purpose of Shaptı patha is to attaja peace and maintain peace during the study-project and not to allow the three fold forces (Physical psycho physical and spiritual) to disturb the order of life during the period of Sadhana ओं शन्न कौलिक शन्नो धारुणो शन्नस्शुद्धि Tratsfra TAFAN ART 11 ·Kalopanısal 87 May the Lord of Kaula-School bring us peace, may wine brag us peace may punty of senses bring us peace, may Agar (fire God) bnng us peace, may all briog us peace Kaulika is one sho is a weilder of Kula or Saktı principle He is Lord Siva Varudi (wine) belongs to Varuna the God of waters In Vedic literature, Varuna is a very powerful deity, the preserver of Dharma, who rules over the oceans In the subsequent literature Varosa rules oser the western bemisphere So west-direction is called Varuni There is an interesting story about Varuni In the Brahmanda Purana when the devas and daityas unhappy with their sloth or lethargy, started churning the primordial waters of the ocean the first outcome was Surabhi, the divine con The next outcome was Varuni, the Intoxicated beautiful red eyed young girl named sura (Deity of woe) At first she looked at the daitvas with a smile on her face But the dartyas out of their craze for pure white amita (nectar) rejected her and were called Asuras The devas (gods) ho tool her alongwith them berame loown as Suras Thereforc, Sura or Varuni, the product of ocean full of the essence of medicinal herbs which were put by devas and daityas toge ther in the ocean is a symbol of the energy harmonised (aroused) Metaphorically speaking it is the first awakening of the hundalini-Saku It is an earthly fire which arose out of the churning of the Avani nood, which has to be transformed into Yogagoi (fire of Yoga or joana) So who so ever takes Varuni without understanding its secret, is overpowered by primitive animal passions and becomes an animal (pasu) not Vira or Siva Whea varupi the crude energy is traosformed through the fifteen Samsalaras into life giving 'amita' (aectar) it represents both the earthly and the divine life principles It is for this reason that the author, alter in oliog Varuni for peace, Inoles Suddhi (the deity of purity) the samshara, the sacra. mental performance for transformation out of the all pervasive rudiment matter (Prakrti) When the proto-atom of life is generated its purity and perfection is complete Tamas (tbe bluodaess of the primordial matter) changes joto Sativa (the pure, the weightless the transparent) In this first peace 101oking mantra, the third state of crea ·88 Trilogy of Tantra tion is represented by the fire symbol of Vertical movement and evolution. At the end, the complete world order is prayed for peace, so that the aspirant may be able to meditate for the achievement of realisation. Taking from the Kaulika (Sıva) down to the cosmic order, consciousness-energy is invoked in its different forms and states to destroy the impediments which block the spiritual energy. This realisation leads to the opening of the door of Suşumnā नमो ब्रह्मणे नमः पृथिव्यै नमोऽद्भ्यो नमोऽग्नये नमो वायवे नमो गुरुभ्यः । त्वमेव प्रत्यक्ष संवासि त्वामेव प्रत्यक्षता वदिष्यामि ऋतं वदिष्यामि सत्यं वदिष्यामि तन्मामवतु तद्वक्तारमवतु अवतु माम् अवतु वक्तारम्। at fra i fra: 1 mifa: 131731 I bow for Brahman, I bow for earth; I bow for waters, I bow for Agni, I bow for air, I bow for the Gurus, (O Kaulopanışad), Thou art visible that I shall rehearse that (Tripura Sundarl) in thee I shall rehearse that in Rta I shall rehearse That in Truth, May Rta and Satya protect me, Protect my mentor; protect me; protect my mentor, Om Peace Peace Peace Om In this insocation to peace the aspirant declares his relationship with Brahman, the ultunate, the immaculate existence, awareness and bliss and also with the earth-substance, the water substance, the fire-substance, and the air; substance. All there are going to help the aspirant in his pursuit of attaining koowledge and new consciousness The aspirant is expected to sec that conscious-energy which flows in all the elements and the universal order lo this process of revelation, although the whole cosmic order is going to pay a vital role of a Guru, the Supreme manifests and communicates His grace energy through His human form, accomplished (Siddha) form and Divine form. In Tantra, the three torms of the Guru are named as Sriguru, Paramaguru, Parameşthiguru. But sometime the ·Kaulopanis at 89 Sadguru, too, is added to this list The Sadguru is Brahman or immanent conSCIOUsness itself so the Sadhala s prayer for the direct supreme consciousness to flow throvgh his longue and mind to let the Ria the cosmic reality, flow To let bis ons experienced truth be expressed ibrough his speech actions and to let this three fold flow of consciousgess nourish and protect him Though the author has used the word Vadisyami' thrice in the mantra, yet the 'Veda' (speech) being counted among Karmendriyas or motor senses, represents miod energy, vital energy (Prana) and speech in the Vedas The three ſold afictions of my own body mind, created by other creatures and higher deities are to be tranquilised अथातो धर्मजिज्ञासा॥१॥ Thus arrived (when at peace with ourselves), we begin the quest for Dharma The Kaula-Tantra believes jo practical aspect of realisation how to trapslate one's knonledge into actions aod in his daily routine of life Accordiogiv, to loow all as Siva consciousness in knowledge A great significance is gren to the manifest world which is around us That is our reality, and we are to coosider and accept it with its multitudinous life as real Otherwise the knowledge will remain abstract, and the abstract knonledge without its application in the day to-day behaviour is a delusion The Anos ledge burn of the practical experience Is the only hberating factor in human life So in the present context the author means that havog realized the truth or reality, one must aspire to apply that loonledge to life and Icepit alive in one's consciousness Dharmin' is the word for the transcendental, non dual Ultimate Brahman, the sedder of hus Salt or Dharma 10 silmace But it is speaking through the eloquent silence and manifesting It self as an immanent energy After being absor. bed in the contemplation of the Supreme Self, one should coquire into the truc nature of Dharma It is 'hıs supreme Salle', the creation oriented, energiesed Copsciousness Kaulas, in their approach to reality, give first position to the Dev (cadrgised - Consciousness) Siva's role is ibat of the indication of the Sult-Priaciple So Sıra is the Guru Praciple Having ·90 Trllogy of Tantra approached the Guru one should make inquiry into the Saktı- Principle that is Dharma But in the Sůtra, the word Jijõuga is not used in the sense of mere intellectual pursuit It is a devotional awareness in which love is too deep and active Only in that state of mind can one have the vision of a Sakta and can be one with Saktı So the word jyñasi represents the triangular approach to Śakti, so which devonon understanding and active participation are essentially one and spontaneous ज्ञान बुद्धिश्च ज्ञान मोक्षककारणम् ॥ २॥ Emprical scriptural and intuitive au areness (being the forms of Sakti) is the only ground of Moksha (Emancipation) All the three types of knowledge are the three basic aspects of the same dharma or energy The jiyas or living beings learn to live with the help of sensual perceptions Five senses are called devas or gods as they manifest the name and form of the objects Perception inference etc are the sources of empirical knowledge or Vyavahära jñanam This is the first experiegce of the touch with jnana Saktı or dharma This knowledge can impart the worldly wisdom, but the things, which cannot be traced with the help of the senses can be known through the word testimony The subjects like transcendence Atman, Brahman, and other imperceptible are known or introduced by the sacred words of Sruti Sruti represents the tradition or the knowledge inberited from ancestos experts But both the knowledges from one's own perceptions and from the ancestors are indirect and socomplete uill they are not merged into the knowledge of the self Knowledge of the Self is the meeting point wbere the other forms of knowledge are transformed through jnåna Saku (knowledge power) Jñana- Sakit is dharma The understanding of this dharma Sakti of Drarmi Brahman is the only way to liberation मोक्षस्सर्वात्मता सिद्धि ॥३॥ Moksha is the experience of All in oneself Moksha is an experience in which the whole strain or stress of one's moliyaled designes and desires is eradicated and the scose of supreme bliss, lylos dorment in the unconscious psyche, ·Koloparusat 91 is aroused. After the explosios of this knowledge there is a perenal dowcrog of the CODSCIOUSBESS in which the forces of Ananda-Sakti are active into and the aegation and afhrmation are in barmony from moment to moment The sense discrimidating between animate or inanimate, for or agaiast, disappears Nothing semaids inanimate or unconscious when the whole bas merged in the self and self bas emerged from the whole. So this identification of the self with the whole, sentient or insentient, is the accomplishment in Kaul marga पञ्चविषयाः प्रपञ्चः॥४॥ The spread of sease-cognates, (colour, taste, smell, touch, souod), constitutes the manifold of appearances This Sütra, emphasises that the totality of the so-called osentent world is nothing but the product (manifestation) of the consciousness. The five sepses and their obyects come into cristence out of the all of the Para-Salu to create or to be muluformed Therefore, this prapanca the network of the five gross or subtle elements (like etber, air, fire, water, earth) is the expansion of the Para Ctt, Saktı or Dharm3 There is an interestrog allegory about the origin of the senses and gross elements in the Upadisads He, the conscious- Dess, was afraid of his lonelicess To overcome his loneliness, He created a couple (male female) out of Himself (That is why even today the male and female are afraid of being alooc and) are in need of love of th: other) Then He created all th: gross and subtie elements out of Himself So this object world is nothing but the expansion of fire fold Saku-Principle. agi af TEE 9: 11 X 11 All these are inbued with COOsciousness The Sense-objects are experienced by the Jivas (Creatures). The great scholar of Tantra, Bhaskara Rai, explains the Ford Jaani as one who knows and breathes simultancousiy. Eina logically speakiog, the root 'Joa' means to know and the root aqa' means to breath So all the living beings and enjoyers along with the objects of their eBjoj weat are not differeat from the conscious energy. Their esseace is the same.

·92 Trilogy of Tantra Though Hindu Tantra, due to its association with the Samkya accepts thirty six tattvas (sentient and insentient) in all yet its great contribution is to igluse tattvas and human uſe with tbe divine and vice versa योगो मोक्ष.॥६॥ Yoga (oneness with that) is Moksa Yoga the state of cecassion or inhibition of the modifica. tions of the mind is to be and to see oneself as the integral Consciousness as the ground of moksha The realization and recapitulation of one's own existence and essence always results into Ananda (Bliss) But both yoga and moksha are nothing but pure consciousness अधर्मकारणाज्ञानमेव ज्ञानम् ॥७॥ The non acceptance of the attributeless (Brahmaa) as the ground of all being is jñana (the true knowledge) The Advaitias bold that the primordial igaorance about the attributeless (Brahman) is måyå or ayıdy i However, according to be kaula view, attributes (dharmas) are an integral part of consciousness Therefore, nothing can be regarded as Qonconscious Consciousness is capable of producing or creating whatever it wills 1 Therefore each and every manifestation (dharma of conscious energy (Saktı) is nothing but consciousness isvar? Is the Manifold manifestation of the Mahasaktı In the process of the manifestation of Mahasaktı (Dharma) rulers and the ruled are also created Isvara is a symbol of rullog energy and this ruling form, too, is a form of conscious. ness So Isvara is nothing other than Sakti अनित्य नित्यम् ।।८।। The ephemeral is the eternal Almost all the systems of philosophy employ the categories of appearence and reality, ignorance and true kaowledge, existence and non existence, light and darkness In doing so, they first posit a conflict as their basic assumption if to start with division of concepts and categories But in the Kaula school, the whole thing is looked at ſrom the opposite angle ·Kaulopanisat 93 That is why the Kaula Marga is also called Vama Marga (a Jeft oriented way of approaching reality) A Sakta would start with the firm conviction that though all the constituent parts of the creation disappear yet they are neser destroyed They are the modes of the eteroal Sakti principle Their ephemerality is the glowing figrues or posturs of Salti अज्ञान ज्ञानम् ॥ Nescience as the form of Salt is Loonledge In the light of the above mentioned all embraciog point of view of life, this Sutra Kaitains that jºnorance as a state of miad is another form of awareness It can also be expressed by saying that the real kroner is the person who does not claim himself to be a knower of any haowledge In tbis con text the word 'innocence' can do better than the nord ignor. aoce, for Ajaanam This would make ionocecce as a significant Virtue on the part of the seller अधर्म एव धर्म ॥१०॥ Sakti itself is Brahoan The word 'adharma' is used in the sense of atinbnteless (nırguna) unmanifest Brahamad The 'Bharra' (the create principle of conscious en rgy) is free from all metal negative or positive rules and regulations Therefore it is not different from its base Brabman who is completely free from the con ceptons of morality or immorality एप मोक्ष ॥११॥ Knowog this is Molsa The understanding of the fusion of all the opposites of contradictory notions in the same Salts principle culminates in liberation But Bhaskarz Raj interprets this Sutra as This is the only way to Moksha पञ्चबन्धा ज्ञानस्वरूपा १२॥ Five boads are bothing but the forms of the conscious caergy ·94 Trilogy of Tantra Kaowledge is characterised by five bonds A Vedantist may interpret these five bonds as the five obstructions generated by five sease organs in contact with the sense objects But in the context of Tantra these five types of sensations are the spontaneous outcome of the Chitta śaktı So here, the five boods are 1 To know oneself as one s self consciousness 2 To know self as oon self 3 To know all the living beings as entities different from one other 4 To know living beings (jivas) as separate from Isvara 5 To know the living beings as different from conscious CSS These five bonds are the five fold sport of the cier free Chiti Sakti (consciousness) पिण्डाजननम् ॥ १३ ॥ This amalgam (of the five bonds) is the cause of origin of all creation *Ploda' is a word used for individual body, or structure, caught in the trap of origination and decay To the ignorants, pinda is a source of pleasure and pain But if this body (pinda) 15 a product of five fold play or sport of coasciousoess ihea one can well understand the secret of origin and growth and can enjoy the whole sport of creativity तवैव मोक्ष ।।१४।। This amalgam comprises Moksha In Tantra Sadhapa, human body has a very important role This body is the amalgam of all thc Tativas Anything which exists in the universe is available here but in the micro cosmic form So it is a temple or an abode where gods reside To condemn this body (as neophyte Vedāntisis do) is just condemojog one's own existence of Brahmad Therefore the way to liberation requires an understanding of the frainework of this body 10 accordance with the Kaul Tantra This body, a lump ·Kaulopanisat 95 of so many tattvas, is the means to Moksha or self recapitulation एतज्ज्ञानम् ॥१५॥ This is the quintessence of jnanam (knowledge) The real knowledge is only that which breals all the shack. les physical or psychological, for eier with one stroke Tantra says that all other worldly sciences are just like harlots, who just attract the people but do not or can not stay together for long But this Sambhavi is the only Vidya (knon ledge) which like a desoted wife series pourishes, protects and ultimately leads a man to Molsha The reason is siruple, this Vidya straiohtway Lindies the light of one's own existence as it speaks onk about the self सर्वेन्द्रियाणा नयन प्रधानम् ॥ १६ ॥ All the senses are to be led to the primal consciousDess The path of this self koowledge is so great that one may tread it from any angle, one would definately reach the goal, the centre of the whole one's ons self In this inductive way, all the external or centrifugal movements of the mind and the seoses are changed into contripetal mosements as the emphasis is on transforming the whole activity, may it te exurioSIC or istrios:c The Central point is the Chief deity the cosmic consciousness or cosmic energy So this Sutra directs us to the dictum of the Upanısad "Sanam baludam Brahman' (This all is Brahman) धर्मविरुद्धा. कार्या ॥१७॥ One's acts should be unconventional Having realised the great way, one s desires and motivations are thoroughly changed This transmutation is certainly going to affect his total activity of living and acting One should not feel bound to the ethical codes belonging to scriptures, casters, or tradition as one's life has become the perfect manifestation of the Truth So the worldly ways or a pragmatic ver of life cannot direct him or lead him The whole thing becomes irrelevant for the person, who has dropped all his conflicts, ·96 Trilogy of Tantra motivations and attitudes with the fresh and spontaneous approach to Reality one's actions are supposed to be totally in the opposite direction of the conventional way of living yrffafgai 7 oraf 118511 One should not execute the conventional mores Here word 'dharma' kas been used in a different sense Dharma 18 not a Sakti Principle here but a routine way of living without having any joner agility or purt Moreover most of the norms of the society or family are made on the basis of compromises with the situations arising from time to time in order to ireet one's petty ends So here when the man is going to travel on the great way, he must not follow those petty principles as they create hurdles in the spiritual growth of the secker He should follow the dharma which as directly comes to him through his living contact with the Sakur Principle Having been soitiated into the internal realization of Sakti Principle, one is not bound to follow the peripheral formalites in the name of dharma सर्व शाम्भवीरूपम् ॥ १६॥ All these are variant forms of Sakti of Sambhu One must not be extremist or cynical ia any approach Appreciation condemnation, or any sort of criticism would harm the interest of the seeker since the whole is the form of Sambhu Stri (tbe wife of Sıva) the aspirant must realize his self as one with the whole and the Sakti lle sbould not per. form aay action for the gratification of his personal attainments His own needs and personal interests are not at the higher level of the world order आम्नाया न विद्यन्ते।।२०।। For such a one no scriptures hold good When one is in touch with the reality nothing remains to be revealed through scriptures One's attachment with any particular book, knowledge or any school of thought can destroy the corresponding hyper scositivity ·Kalopanjat 97 Ampiya is a word used for the Vedic text by Yaska, a great Vedic etymologist But in the Tantra 'Āmnaya' is used purely in the sense of a particular school of knowledge There are four amnayas in the four directions East, West, North and South But the ifth impāya belongs to S113 that is above all in the centre of the space called Urdhamnaya But the Sadhala, s ho has embraced the whole as a manifest or unma ailest energy of consciousness has nothing to do with his identification with any kind of school scriçuture, sciences ari and literature गुरुरेक ॥२१॥ There is only one Guru for the aspirant While travelling on the Great way one cocounters innumcrable problems They are created sometimes by ones on a remenant part of actions of previous birth or some tires they can be the result of the actions of this birth in the Upanısadıc expression, one is bound sith the ropes of one's onn actions The Inot is made in the b-art one does not know how to unbound 1t Siva Sutra (2 6) says, Guru is the only means to open that knot or to guide the disciple to choose his own single way amidst the confusing noise of the other myriad says So 10 Tantra the seat of the Guru is always in the top centre of the body of the aspirant The famous remark "Gurum Sırası Samchintya" indicates that one must rrcditatc upon the Guru ia the head From there the resclation comes to the heart So Guru is nothing but an illumiaatrag form the Salt Principle to help the aspirant find his grace Honeser, for a begiacr craving for loowledge, Tantra some times iccommends “Lile the bee, and of honey des, movog fron floner to flower, the seeler, fond of Iconis dge, should go from teacher to teacher 5" But for a serious seeker, the choice is made only once in life Parasurima Kalpasùira aduises 'Ela Gurūp3sti hich means 'Report to one Guru' Guru is not something like a guide master, or mere instructor he is one with the soul of the seeler Sıva addressing Dev in Kulirnava Tantra explaias, "Because of one's saful psicle, the Guru is looked upon as an ordinary man by the secker But the sortby sceler always ·98 Inlogy of Tantra looks upon the Guru 18 a Sıva Him self 'So great an emphasis is put on sticking to one Guru particularly when onc has found a Kula Guru (Saxtı as a Guru) One must not hanker after other scholastic Gurus But a state comes when each particle of this world appears before the seeker as Guru Hence it is said Kaulike Gurave nantah' ie there can be 10numerable Gurus in the Kaulika system सवैक्यताबुद्धिमन्ते ।। २२॥ In the end such an aspirast achieves a non dualistic vision A Kaulika is be who has full faith in Kula principle All the sentient and incentient-beings belong to the same family or tribe of the Mother So each and every aspect of the creation represents one and the same consciousness To have this vision of totality the way of right understanding is also suggest. ed in the Bhagnadgita O Arjuna the resolute and steady mind takes a firm decision and sees unity where as the inform minds are torn between canumerable decisiODS and lost in diversity Hence in• result of this Kaula djști is to have a homogenous view of life in which all plurality and duality merge or are synchronized in a single thread of non duality 3 Hafhà 11 23.11 Prior to accomplishment of the mantra vision, observance of discipline or Sadhana is indispensable, one must follow the 10structions given above in the Sutras The Seeker must have a kind of certitude which may help him to attain a perfect psycbe through which he can have the vision of totality of his being and the universe Just to avoid a premature experience or the fallacies of the experiences the author emphasizes Mantra Siddhi for the seeker Mantra means a mind devoid of neurosis and psychosis A simple and clear mind is Mantra ibe locus of Tantra Sadhana मदादिस्त्याज्य ॥२४॥ Intoxicants and dissipation of the mind are forbidden Mada' is a work used in Sanskrit for 10toxication, passion, arrogance, pride, a fluid substance which oozes out from the ·Kouloponisat 99 temple of a passionate male elephant The concept of a Yoga 10 P2130j31 Yogy, and the ideal of Sthita Prajoa' (accomplished m3o) in Bhagaad Gita are the superb eramples of the perfect and balanced pssche which mark the presence of dividity If the use or abuse of the intoxicants, and the resultants of the istoricalise like sexuality, avarice accer, ofatuation, deep affectiog the psyche, the whole effort is lost Some how, it may seem odd that s bile the secker is initiated with a driod of wine, another is advocating prohibition True, there is a provision for drinking woe, but not to please ope's animal sense And even if animal is given its due share, that is also with a view to openas or purifying the animal instact. In this act the psyche of the appirant works in 3 (wo- Toid manner One is the conscious Guru psyche and the other is the animal psyche which is to be transformed To arouse one's dormant energy one may use any intoxicants but with great care or with the advice of one's Guru Otherwise these drinks will leave one in a forest of dullneas degrading him from ordioary man to anual level Therefore in Kaula school Pasupăna (to drol, to sausfy one s animal passion) is condemned and Virapaoan (to use fine as a helper in analening ope's dormant energy) is recommended for the middle level $3dhaha At the supreme level, these helpers or crutches are to be dropped प्राकट्यं न कुर्यात् ॥ २५॥ The aspirant is not to disclose bus esoteric Sadbana While treading on the Great path, one shall baie to control the urge to cxbibit the attainmects for establishing supremacy over others He should refrain from indulging in publicity and propaganda If the energy is exposed for the granfiction of such evl desires, the sensitive ccergy must disappear, and the doors of perception can be closed for ever Sadhana ja Tantra is something like weildiog and gatherlag spiritual energy from within in silence, like a seed lying under the soil Before it sprouts, a liod of fire energy destroys its restrictions or inertia, atd it simultaneously ejects and stimulates the creatic caergy to manifest But in the whole procedure, we are caulosed Dot 10 erpose or disturb the work- ·100 Trilogy of Tantra ing of energy in the roots So, Tantra the root knowledge of the whole is not to be exposed at any cost at any level dunog Sadhana न कुर्यात्पशु सम्भाषणम् ॥ २६ ॥ He is not to communicate with the beastly men A person who does not respond to any kind of spintual awareness is a Pasu (animal) If a Guru of an aspirant imparts or shares his experiences with a person who is self centred, lustful or crazy, he shall have to suffer a shock regarding his failure to communicate and the misuse of his energy Animal persons are to be kept away in the highly sensitive sport of devotion love and understanding Any outsider's undesired entrance can destroy the whole Sadhana may be some external or internal physical or psychological interruption which is extremely dangerous when the seeker and the ultimate reality are face to face अन्यायो न्याय ॥२७॥ Dropping of argument is the sign of certainly In the six systems of Indian thought Nyaya Shastra is one of the most significant schools in which the Science of thoughts, sensations logical entities, means of knowledge, argumentations is described in detail Through intellectual and linguistic exer cises a student of Nyaya has to learn how to substantiate bis arguments to develop higher and intellectual capacity to protect his own doctrice and arguments The word Nyaya in an ordinary sense, is also for justice So a Naiyayaka would fight for justice to get his due and would use all the weapons of bus argument without any hesitation In the present context a student of Kaul Tantra is advised not to indulge in any kind of polemics for self protection or demolishing of other s arguments If somebody, well versed in logic or philosophy, attacks a Kaula with arguments and criticism a Kaula must not resent or start a counter attack to get justice He is to remain indifferent and independent in such cases To maiataia his own convictions he is not to behave like a debater Argument represents a movement of thought and that ·Kaulopanusat 101 has no meaning at all in the field of experience of one's own 10t0ac life UP301531 had already declared the futility of the false intellectual hair splitting न गणयेत्कमपि ॥२८॥ He should be impervious to all influences Once one begins to respond to the arguments in favour or against, the vicious circle of mental conflicts arises and destroys th: whole experi,ose which one has achieved after crossing the barrier of one's ego The ego is always involved in enjoying and doing all kinds of activities So after having made the choice of one s own way, with great care and austen ty, there is no gain in falling prey to irrelevent things A Kaula is so much grounded in the self realisation or Saltiexperience that he cares a fig for any thought or a school of thought He should be confident of his own liviog and should ignore any other way of life आत्मरहस्य न वदेत् ।। २६॥ He is not to publicise or preach the secret of bis self reali sation In Tantra a lot has been said to the others, regarding the imparting of one's experience of the self to the others It is such a sensitive issue that the unfoldment of one's experience before a person, 19capable of responding to the feelings basing no serious inquiry for truth, a crooled mind can bring worst possible results to this regard Yaska muot quotes a mantra from the Rgseda "once the Goddess knowledge went to a Brahmin and requested him not to share her with any person or disciple, who is jealous, crooled and has no control over his passions Only under such condition can she fructifty or prove virale" In Agam Sastra, Siva, too, waras Salt that this loowledge is to be treated as the highest secret' Shrimad Bhagvadgita talks of it as a secret of the secrets' शिप्याय वदेत् ॥३०॥ He should reveal it to the disciple though The ideal concept of disciple is found in the Agama and ·102 Trilogy of Tantra Bhagvad Giti Sıva himself is the Guru, the teacher and the Saku his spouse is the disciple who has identified herself completely with Siva She through her austerity bas become herself Siva So Guru and Sisya become two aspects of the same psyche la that case the reselation is spontaneous and fruitful अन्त शाक्त बहिश्शव लोकेवैष्णव ॥ ३१ ॥ In his inperself a Sakta in his outer form a Saiva, he is 10 social intercourse a vaişnava It does not mean that a Kaula should practise a triple personality That can create a deep conflict and hypocrisy in his life Usually people do understand a Kaula as a leftoriented hypocrite Bhaskar Rai the great commentator on a Tantra, explains that this Sutra instructs a Kaula not to divulge bis identity because one is often misunderstood by others The moment one expreses one s views of reality in a positive or a negative manner the thoughts in favour or against do arise in the psyche of friends and foes also So one should live in utters silence But some times even silence is more expressive Jain Muni Mahavira and some other Munis while deeply immersed in their intrinsic experience, 10 a state of complete silence, were tortured and killed Vedic sage Dadbyan- Atharva was killed by Indra because he discriminated against Indra wbile busy in giving discourses to Aśvini Kumaras and others So a Kaula is got to follow or pose any ethics and auste rity He should live like an ordinary man undecipherable just like Lord Krşna whose true nature was not even known to his close friends and foes It is more plausible that this Sutra explains a unique vision of synthesising untfic homogeneity of the Tantrika view A Kaula is supposed to extract or drop the contradictions of the three main views of life like a Sakta Saiva and Varspava All the three views are like the three aspects of the Brahman of Upanişads Sat, Cit and Ananda So life of a Kaula is an example of an amalgam of love knowledge and action Sakti Sıva and Vişou merge in him as one whole, the centre of conscious, auspicious, and compassionate coergy ·Laulopanısai 103 अयमेवाचार ॥३२॥ All these constitute his mode of conduct Sri Bhaskar Rai says that to live in a state of nonidentification or concealment is the only code of conduct for a Kaula Therefore, he is not going to waste his vision in the jomble of Tāatrika manuals His point of view is not that of a scripture of knowledge, des otion or action The whole thought of a Kaula is to be translated into action so the practice of the above-mentioned Sutras in the perspective of one's own life is the ethics of Kaula One must not understand the word''achāra' for simple morality or any kind of rules and regulations आत्मज्ञानान्मोक्ष ॥३३॥ Self realization alone is Moksha Ātman is a dynamic principle of ever expanding conscious ness It is derived from the root word 'at' meanog udinterrup- Icd continuous progressive movement and the suffix is ‘manın The total tone of Isopanısad describes only this aspect of the Ātman “It is faster than the mind It outstrips all that runs It enables the cosmic energy to sustain the actions of the animate world "!! In the 8th Mantra, the Upanisad says 'He, the self-existent, is every where-without a body, without muscles, and without the taipt of sin, radiant whole and pure, seeking all and cacompassing all " Hence to be aware of this selfexistence at the level of actuality, reality ard truth is atmajia. nam or self realization And that realization is a lev to molsha or is Moksha Here is a difference of opinion betreen the Advaita Vedan. tin and the Kaula A Vedantis must emphasize the motionless and immutable aspect of Ātman, whereas Laula's stress is on the dynamic and active aspect of Ātman लोकान्न निन्द्यात् ॥ ३४॥ One is not to condemo other systems and beliefs 'Lola' is a word for manifestation The whole manifest or vamanifest creation belongs to the Salt priociple Therefore ·104 Trilogy of Tantra all the living and son living beings are but the form of one's own existence So the faulty criticism of the subject or the object world cag create an unnecessary and unhealthy conflict or struggle Bhaskar Rai's interpretation of this Sutra is more conventlooal He thinks that a Kaula is not supposed or expected to disclose his experiential knowledge to anyone Therefore there is no fun criticising or condemping other thoughts By doing that one will only frustrate the followers of other schools or Gurus So nothing positive or concrete can be achieved by a Kaula इत्यध्यात्मम् ।। ३५॥ This is the absolute The word 'Adhyatman' comes from the prefix 'Adhi' (which means over) and the noun Ātman' (self) The word 'Adhyatman' has been rendered appropriately by Ralph Waldo Emerson as over Soul In the context of Srimad Bhagwad Gita for a kaula the whole spirit of the above mentioned Sutras is the ultimate in self realization This Sutra is typical jo accordance with the Upanisadıc style Almost all the Upanisads 10 their exposition of the self knowledge describe the three grades of the three fold existence as 'Adbibhutam (beyond over mundane) Adbıda vatam (beyond over psyche or beyond over deities) and Adhyatman (or beyond over soul) Adhyatma 15 the crux of the whole existence where all the names and forms are merged and synchronized After having the realization of the Ultimate, the author hints at the Great way of the life of a Kaula in sıx Sutras व्रत न चरेत् ॥ ३६॥ He is not bound by any commitment. He should feel free from attachments to any set beliefs Vrata is a pledge or yow taken to do or not to do some personal and social duties One is always worried about carrying out or fulfilling one's pledge or violation of the pledge For a mag liberated like a Kaula, there is no need to follow any such line or action which leads to bondage in the same of Dharma, Artba, Kanz and Moksha ·horloganisat 10$ नतिष्ठेन्नियमेन ॥३७॥ He should not hoid fast to any code Code is a simbol of the others' administration and domips. tion The man, who is living in the dominion of self administra- 1190 or Svarajia, should not care for any imposed rules and regulations-set for him by some Guru scripture or society नियमान मोक्ष ।।३।। No code leads to Molsha The basic idea or the spirit of a code is biading Therefore, it cannot co-eust with the experience of total freedom As they are opposed to each other, to their spint the should not be confused with euch other कौलप्रतिष्ठा न कुर्यात् ।। ३६॥ Kaula should not found ans osutution If some Kaula is a great scholar or higbly advanced 10 spiritual attainments and he wants to establisb his academy for the advancement of the study of his school of thought he is certain) a wrong man, because establishment of instauon for any spintual science to pracucally and virtually a way of pro. parating nesciene This loosledge is to be imparted to one, sho 1» ka the personal contact of a haula Guru and can be 101uated by the master at the personal level directly for that, 10 10sfrution of academy is need-d This great secret and sacred Loorledge is not to be sold like the other commodiues La the market. All abe Upadisads, Srimad Bbagkad G143 and th: Tantra declare the great secrecy of this esoteric self Lnorledge They cauuos the Acharyas of this vidya to share this knowledge only with a person who has fully prepared his Psyche to face the truth or who have purified all the cakras or deucare centres of the body through the fire of austerity in the form of anareges. A person, wtbout the fire of his analened soul or leen inquiry is subrct to fall in the way and may create unnecessary conflicts for bumself सर्वसमो भवेत्।। ४०॥ He should be the same with all ·106 Trilogy of Tantra When a Kaula attains this all embracing homogenous vision his life becomes a living example of Kaula dçsti Apimate or 1naoimate world is transformed into a conscious energy So all the conceptions of caste, creed, good, bad, saipt, sinrer are metamorphosed into bis own existence स मुक्तो भवति ॥४१॥ And then with one leap) he becomes Mukta पठेदेतानि सूत्राणि प्रातरुत्थाय देशिकः । आज्ञासिद्धिर्भवेत्तस्य इत्याज्ञा पारमेश्वरी।। ४२॥ The aspirant or the Guru who rehearses tbese Sutras every early morning, attains accomplishment of his earnest inquiry. This is Lord Siva's command In this concluding verse, the word 'Patha' represents "Svā. dhyaya Vidhi' of the Vedic scers According to that Vidhi or method one has to centralize all bis Studies and divert all bis attractions toward the 'Sva' which means self 'Path' does not mean mere reading in routine or darly exercise It includes the awareness or realization of the self Even in the ritual part of the Vedas, self is the locus of all the Yajñas and actions. 'Deshika' is a person who is quite senior and advanced in his learaing yet has to attain Sivahood So he is not the final authority on the subject But his grasp of the subject is very keen 'Ajoa Siddhi' does not encourage the aspirant to order or behave like a ruler king or administrator (or ladra) It is ruling others through the mind or jove Sıva Guru never dictates terms to his disciples Disciples follow bis each and every wish at their own No body in the world can disobey him because he has lost his all personal ego So Sıva Yogi has nothing to get from any onc All the sentient and insentients follow him without his order That is a state of Ajña Siddht in Taotra यश्चाचारविहीनोऽपि योवा पूजा न कुर्वते । यदि ज्येष्ठ न मन्येत नन्दते नन्दने दने ॥४३॥ A person, the Aspirant, even though he does not follow the

·Kaulopanisat
107
Kaula codes and modes of worship, and even though he
does not consider Kau!3 faith supreme, does enjoy the
heavenly pleasure in Nandana Gardens of heaven (Siarga)
provided has passed through the Greatnay.
Taat is the minimum achievement of the regular reader of
these Sütras.

·Tantra AN ETYMOLOGICAL & PHILOSOPHICAL INTERPRETATION Interest in Indian Spiritual tradition has evoked intriguing responses in India aod in the West The different systems of Indian thought ie Nyaaya, Vaisesik, Yoga, Sankhya Vedānta, Mimansa Jain and Baudha have led the Western mind to dis cover bewildering range of contradictions within the systems of Hindu thought and vis a vis cach other People in the West as well as in India have been driven to discovering clues to riddling contradictions in Tantra Tantra has often beco misunderstood as a mere cult of spirituality or some times, it has been consi dered an appendage to various systems of thought What is *apira in fact has not been understood despite the upsurge of current fad about it Although Tantra is and has been one of the main currents of Indian thought it has not as yet received adequate critical attention There are specific reasons for this Tantra is not an nodepeodent philosophical system rather, it expoupds and clucidates other systems, ie, Jainism, Buddhism, Vaishnavism, etc Since Tantra bas been regarded as mediating system, it has not been understood in its own right It explicates in terms of practical experience the relevance of these systems As Taptra primarily concerned itself with practical lived experience, the perversions of common people were projected into Tantra It was condemned as an obscene and execrable system It is an established historical fact that in mediaeval times the votaries of Siddhas and Nathás did misuse tantra to exert their influence on everyday living of the commu. Aity A proper evolution of Tantra hitraturcn scientific terms will make it clear that Tantra can claim for itself an indepen.

·Tantra 109 deat identity as one of the systems of Indian thought. If we classify systems of ladian thought, Tantra represents the school of Realism, whereas other systems can be placed under the category of Idealism It is imperative to repudiate the misconcented traditional classification of Indian thought into theistic and atheistic systems, and iostead, examine and discuss these systems in terms of Idealism and Realism At tbe outset we should take the term 'spintual' (adbyātmita) as the nucleus of indian thought here both the ideal and the real coalesce The b35is of Indian life has been a belief 10 spiritualism But as Gita' puts it, Svabhāva is the spiritual, that is, Svabhív is thingness, is the objective reality Kaviraj Gepi Nath has explicated Svabbusa vad in his book 'Aspects of Indian Thought He says "Under the name of Stabhavavad we may comprise almost all those modes of thinking thich deny the principle of causality, more particularly efficieot cause and assert the supremacy of the inherent or immanent nature of a thing From what we have seen of Srabhāvarāda we can well understand that it is a doctrine of unmitigated automatism, 10 the sense that all movements within the organism and outside it, are held to proceed from the inherent necessity of the body rather than from an extrinsic principle of efficiency such as Personal Will or Adrsta " Jainism, Buddhism and the six systers of Indian philosophy cao be termed spuitpal Chaanaak system bich later on became exclusnels discursive and materialistic fell outside the sphere of the spiritual and therefore, could not flourish in thr) country But the question anses whether there is available 15 Indian thought such a comprehensive form of the spiritual' in which both the realistic and idealistic mode of thinking can be harmonised The definition of the spintuaf as Sabbiva is in complete accord with its etymological sense In this context it will be worthwhile to examiac the defigntion grsen by Purosonlamā. chirya, the noted exponent of pure Non dualism He affirms that Swabhisa is the prime cause of ontological change, and the Vill of God by virtue of its being the root cause of change Is Svabbana This Wel is manifest and objective as it is supra. sensible and beyond perception According to Shaalta texts ·110 Tnlogy of Tantra this Will has been designated as Shakti potential And Shakts is that which can transmute thought into energy and energy into thought Because of this entelechy the atoms or subtle forms of the five elements manifest themselves in gross form, resulting in the creation of the world The old Sanskrit lexicographers while attempting an etymological clucidation of the term the spiritual have defined it as, Self allied' or grounded in Self' that which is grounded in body, senses and Self or Brahman They have made it clear that neither self in itself nor gross elements alone constitute the spiritual, in fact it is an amalgam of the two Brihadaraanyakopanishad' in the Sub Chapter on Praan has defined self as the subtle inner reality (Caalfaa) while in sub chapter on the body it has described the manifest world as grounded in sell' (Adhyatmika) One must rid of the illusion that the spiritual connotes only the abstract reality The spiritual is the very basis of this world-ils isness, is the matter spirit complex This is an organic whole and not a mere blead of the two Through vagacies of usage the word spiritual is losing its original meaning and sigoificance Originally, the word (spirttual) had been so profoundly used that it impled and compre headed both the gnostic and the intellectual approaches Acharya Shankar' in differentiating Kaal and Syabhay maintaids 'Kaal is that which causes changes in form (of the map.fest) and Svabbay is that which upholds the thingness of things " If we consider this claim of Shankar in the light of Gita s elucidation of Svabhāv, we cannot but conclude that the spiritual which is the ground and controller of the mainfold forms is bipolar Through the medium of Yantras elucidating the bipolar nature of the Bindu and the consequent expansion of the objective world around, the Tantra has claimed it to be chitshaktı It is likened to the spider perched in the centre of its web in that it comprehcods both spirit and matter Seen in this tight, the oft repeated charge that the spiritual signifies with drawal escapism sad fatalism sounds as falsc as 16's Wiscos ceived To arrive at a total comprehension of Indian thought we must not attempt a ugi dimensional approach and lay overemphasis in the traditional manner, on the spiritual to the exclusion and deprecation of the objective and the mundane, or ·Tantra 111 like the west oriented acophyte, despair of the spiritual and be cynical about it Writtags of Arthur Ailon and Kaviraj Gopi Naib and other migor conmentators are only exploratory in character but they ma be used in establishing Tagtra as an independent school of thought to its ORA right Whatever neu fangled associations the word Tapira bas acquired need to be examined throurh a probe into the origin and evolution of its meaning We are so accustomed to the Western catagones of thought that we do not care to explore the cultural milieu in which our speculative mind functioned Here is an attempt to unfold the siguificance of Tantra as an expression of Indian culture Psyche It is presumed in the following analysis that the Word is an emblem of consciousness of a culture, it cry tallizes into languag: the worling of social, Psychological historical and spintual an areness lo order to understand abat Taoira is one has to investigate the etymology of the word Etymological analysis of Tantra is the only way to discover its significance and to arrive at an objective and balanced understanding The Tantric etymology expiajos the meaning of the word Tantra' in various ways and without jumping 10 conclude with fioality the meanibg of the word, & serious effort has been made to artile at its basic significance Io Yajurveda the sun god is designated by the word "Tantrajec" 'Tantrajce, as interpreted by Ramanuja" is compounded of words, tantra agd ajee, tantra means Aal-chakra and ayce mtaos 'in motion' lo the post vedic Yamal texts, while expounding Reality in terms of Mother prisciple the word 'tantra' has been used as a polyvalent term "Mother goddess is the creator of tantra, is worshipped through tantra, is the lord of tantra, is the ulumate goal of tantra, is the knoner of tantra, the cad of tantra sadhada, actually sbe is taptra her self' 11 In the Brahmanas and the Upanishads also the tantric meth. odology can be traced in its seed form Tastnc sādbana is amply reflected in the ritu3ls of suo worship and in the philosophical teacts of Vaal Desa (goddess of speech) La the latter day Tantra the sun appears in the form of 'Biodu' and Vaak Des in the form of Triangle " lo Chbandogopansbad 10 ·112 Trilogy of Tantra accordance with Tantric methodology the sun has been regarded as the Absolute Bindu and it has been claimed that the sun is Divine Honey, stratosphere is the slanting pole on which is hung Divine Honey, space is his hive, and rays are his children 13 Tracing the origin of the word Tantra, the Sanskrit Grammarians explain how this word has its root in 'Tan' meaning expand"," and with the addition of a suffix 'tra' meaning "protect' it becomes Tantra, or has its root in 'Tatri', which mcans to hold (support) a clin, to which is added the suffix 'ghan' This postulate of the grammarians is not without substance but it need to be amplified Becausc the word is dynamic and acquires new associations with the passage of time, if analysed accurately it evidences quite a few historical changes If we associate 'Tantra' with tan', it will definitely mean the manifold expasion of reality and explain this process of crea tion It seems that the ladian mind's preoccupation with the concept of Maya has a deep rooted relation with this word The word 'tantu' (meaning thread) with its root'tan' came to be used for philosophical argument in vedic times, As Rigaveda bears witoess the expiorative attempt to perceive the thread of 'Re' is the cosmic reality has begun Does this Vedic saying imply that reality and its expansion are by no means two distinct entities (as is commonly supposed) ? Likewise, the word tantu (thread) has been used to de ignate the progency of men Io Taittrıyopanishad," the Rishi aduses his disciple not to break the thread (tantu) of progeny Perhaps this' is no illusion because tantu is but the expansion of Reality and Reality is only a contraction of 'tantu' (manifold form) Advait Vedanta has tried to specify the relation between the two but because of over metaphysicalising it has become unintelligible And the latter day Vedanta began to equate 'tantu' with māya or unreality And Reality that is in itself a gestaltan whole, indivisible, non dual now appeared fragmented to resolve this enigma, Vedānta resorted to sophisticated logical constructs and arguments Similary Nasdıya Hymn relates "A slanting bcam shot through the limitless vast "17 This beam was but tantu of Reality Honeser, it became an enigma for the Indian phtlosophers And for centuries the Indian mind has been busy ·113 Tanira worklog out the relation between tantu and tantra Tearing themselves free from metapbysical logomachies of the Vedantists the Taptnc acharyas adoptiog an experiential approach tried to find a tenable explanation and a lasting solution This Tănind vision erercised such a profound influence on the Indian thinkers that even the Adsalt Vadantists and neo-Buddhists upheld Tantra as efficacious to experiential living, while in theory and ideology, they still affirmed the concept of maya as inviolable The resuh was that the cleavage beiseen theory and practice conloled to widen Consequently, the robust ladian culture became desitalised and decadent. Tantra has tried hard to mend this cleavage by building ondges between Dharma Ariha Kasma and Moksha but with the passage of time it also fell prey 10 many misgivings and delusions In fact, Tantra gave a new direction to lodians by stressing oneness of the external and inner reality It forged a new way of emphasizing th- outer reality only to prompt them to turn taward ultimately 'Involved in metaphysical politics the idealists miscopirued Tantra's emphasis on wing experience ard made it out to appear as a repudiation of ultimate Reality and succeeded to an extent ia briagiag Tantra into disrepute Tapfra which a the beginning was an attempt to comprehend the totality of human existence (body miod matter spirit) be cause of social ostracization fell a prey to perverse individual aberrations in the elite societv Tantra was looked down upon and subsequently, it acquired many perierse associations However, it could not blunt its fucdamental vision Since Tantra was close to life principle inspite of neglect and ostracization it did not die out On the contrary, outstrippio tbe varied and sas* etpose of Vedic literature and uncritical condemnation, it sported forth 10 f3u1hs iske Buddhism, Jainism, Mahachina, Saiva, Shalta, Vaishnasa etc The reason being that, though It subscribed to the concept of optiess of Reality, 31 lay more emphasis on the manifold form of Reality That is thy, those who knew Tantra defined it thus "What releases vibrations of manifold meanings when stoned once, is Tantra "!! Because of its stress on the manifold forms and meanings it came close to the pluralistic system of Varshesik, and because of its affirmation of the Odcatss of Reality it drew affinity with Vedantic ·114 Trilogy of Tantra thought as well Thus Tantra became a bridge between the two opposed systems of viewing Reality No wonder, both dualism and non dualism can count among its adherents many celebrated Tantrikas Verily the Real in order to realize its potential accomplisbes evolution of the manifold forms And as Tantra athrms change 10 reality is not its extinction rather that is its basic characrer which constitutes its fullness The tantra tanu whole is the aate condition of Reality and one can realize it through selfsurrender experientially and not via logical analysis When we view the sum and its rays in terms of differentiated relationship ind not as one reality, we shall perforce exercise our intellect to establish such relationship Thus Tantra equipolses the subjective and the objective views This is manifested in the Tantra Holding yoga in one hand and bhoga jo the other" As Tantra puts it, 'Sri Sundarı Sadhana Tetparanan Yogasch Bhogasch Karastb eva" Tantra is that central Bindu whence the aspirant comprehends the upanishadic secret of Sambhuti and Asambhuti vidya and avidya the middle path of the Bud dhists and Samarasya of the Saivites simultaneously If we go over the varied meanings of the word 'tantra' as given by various lexicographers 20 such as mantra, siddhanta (Doctrine) Aushadhi(medicine) Kutumba kritya (the household management) Rashtra (polity) it will be clear that Tantra is searching for order in manifest forms of Reality That is why, Tantra tracing the filament of the worldly web, traverses all the labrynthiae course wants to me above the Samskara aet The materialistic and psychological spheres are Taotra's starting point and Absolute Reality is its final goal (The quest journey begins from the circumference towards the centre The thread that binds these two becomes what in spiritual terms is called Kundalint, Inertit lies buried in MoolIdhar, for it cannot enter the subtlest void of the Susumna, the central neric But when awakened, it assumes the form of Siva Shaktı When it is animated, from one thread of this 'creeper' shoot forth many fiteat which expand into a mysterious 'tantu' (fabric) While describing the Navel centre, Shandilyopadisbad" says just 85 the spider on weaving the cobweb fiouts to and fro freely on the web, similarly pran moves about 10 the navel centre" If ·115 Tantra the oplooler sees the spider from the point of view of the fabric then 'tantu' appears to be the basis of creation and the moveand ment of the spider sessis conditioned by the network, when he looks from the viewpoint of the spider, then it is the spider which creates the network The problem with the intellectual is that he can establish real relationship with perther. Because of the dominance of egoism himself apart from the two and spits out cow on interpretation Dow another, ad infinitum In reality, the spider and the web are opt, undifferenuated and Indivisible In the network of the wed the spider is absolutely frec and does what it likes This very secret is presented by Kashmir Saivism (Pratyabbiaya philosophy) thus, "propelled by self-will Sivatattva, creating canvas from itself, unfolds itself 10 a spurt of colours "** This vision integrates all the three into one indivisible reality, the viewer, thiog viewed and the vision That is the secret of Tnpurdaah (Burning ofibe three forts of an Asura by Shiva) Ja view of the specific approach of the aspiraat, Tantra bas devised the three fold method which should effectuate intellect's divorce from the ego, so it is impelled to devote itself to the Absolute By making all other ladian systems Absolute oriented it has resolved their contradictions First view is dualistic #bich regards Reality and the manifest world as two different entities The seeker who differentiates between the word and its reading considers spiders and the web as two distinct cntities Intellect, caught up as it is in egoism, looks upon the image of Realty as though it were split in to His dualist vision peer gets steady As a result, he remains inyanably purturbed But the nature of Reality remains unaffected by his vision Ultimately, the immutable nature of reality forces him to change bis view By the grace of the Absolute he begins to find the way to Reality) He directs his course ahay frou Yantra to mantra. Consequently, be realizes the oneness of Reality, sometimes in the aspect of love aod at otber umes, in the aspect of Inoxledge Then the sceker's satellect begins to mature , freed from the dominance of ego, be becomes a rare of con duality which is based on duality This vision of non-duality takes the seeler One step ahead towards enlightenment Although it is freed from the clutch of ego, yet the intellect in its subtlest form imposes ·116 Trilogy of Tantra itself on Reality Short of absolute consciousness, the intellect by virtue of its proximity to reality achieves a near state of bliss Here he begins to experience a new vision His psyche undergoes a sea change , he experiences fullness His sensitivity gets accentuated and even the last little sign of duality upsets him Vyas 10 his commentry on yoga has compared his sensitivity to the white of the eyeball 23 The purpose of this seasitivity is that it takes bin closer to Reality Since his sensitivity makes him awfully restive, the seeker would not stick to this stage for long To free himself from the subtlest form of the ego, he does not CODsciously lay off his earlier vision of duality or non duality but on the contrary, like a fruit fully matured, it falls off automatically Here Reality without any biodrance absorbs bis melted ego into itself Now the seeker no longer owes allegiance to either Reality or the manifest world, he is Reality itself lo this entire process Tantra does not give precedence to Jnanamarga, rather, it commends direct contact in the form of experiential living and pursuades man to tranmute his rank intellectuality into wisdom Though the Buddhist votries take a three fold vow of Buddha, Dhamma, Sangha the vow is predi. cated by 'Sharnam gachhamı" that is, they vow to take refuge in, come closest to Reality The Buddhit Tantrics have sigosfied this vision of totality in the form either of Shunya Bindu or of Chakra Also the Shanvites have acclaimed this direct contact as Shambhvi vidya This Shambhu vidya is like the secluded and faithful housewife while all other forms of knowledge are like a prostitute "2* This is what the Buddbist Tantriks call Taramaha Vidya " Viewing all these three visions, Abbinavagupta in his annotatioas to Tantralok explains that consciousness manifests itself in a three ſold form duality, non duality in duality and non duality He has further more elucidated that Sıva stale corresponds to dvakty, Rudra to duality-cum pon duality and Bhairava to non duality ? On the basis of these three visions Maha Siddhi Sar Tapira has classified Tantra into three divisions consisting of sixty ſour tantras cach Ashvakranta group conforms to the duplistic visions, Rathakranta group conforms the duality cum non duality vision, and visaukranta group conforms to the condual Vision 3 ·117 Tantra Why sitty four is another moot question to be senously considered Acharya Shankar ia bis Saundana Lehari bile culogising the goddess says, 'O goodess, Pashupati (Swa) by employing all the sixty four tantras is consolidatiog bis lordship Over the uanserse but he is still subject to the pull of spiritual attaio meats (Siddhis), your fapira, horever, is Swa tantra (ie it transcends taptra) ' Do these sixty four tapusas signify the sury four skills or arts as propounded in Vatsyapa ama Satra ? If the aastrer be in the affirmative then the words Tantra and Kala (skull) dran close to each otber Kala means Voit' or digit which merges in the whole That is shy, in Suvasua viparsın it has been said That which is dissipated in sensual enjoyment is not kala, Lala is that which transforms into bliss Od critically assessing the various aspects of the word tantra, there arises the moot question whether Tapira icpresepts any systematic school of thought or not. In fact, to assure at an answer, the word tantra' has to be viewed in different contexts in thich it is used The function of analysis proper is not to impose a definition but to examine the term mith reference to different contexts in which it is used, so that a reader ſecls free to draw his own conclusion in the introduction of the Paschatantra *º the word tantra' bas been used to denote plot and a sistematic bracch of Leowledge Tantra can also med a system This vidia has also been designated shastra, in which case it will come to imply discipline, restraint, code in Mababburta the word 'Lokatantra"" conveys the same meantag From Mahabharta it will appear ibat the word 'tantra does not represent any one constituent, father 11 is a complex of many constituents When in the body form, 1 assumes the shape of yanira* and, when it enters the psychic chakra, it becomes muotra." As Karlachana çuts it, Tapira is the organic complex of limbs" And when it moves towards dividity, the form of God is materialised In this way, begiading with quality Tantra welds the three VISIQIS Lato One 5sion Taptra manifests Reality in the form of chakras Reality expands from the centre outward, but the seeker bas to move from the circumference to the centre of the chalsa It is a novemcat is the reserse gear, that is why, it is called 'viloma' sision, ·118 Trilogy of Tantra the apti vision In this lies its newness Out of admiration for this uniquely fascinating mode the seekers have named it vama. taotra But the opponents because of its radical departure from orthodoxy, called it vama märga In fact, the word 'vama' because of the different meanings associated with it, has been used in varied contexts Basically it signifies Beauty, as is evidenced by the use of the word vama (the beautiful woman who radiates loveliness) But because of adierse criticism, it has been used in the sense of 'inert, dirty and perverse The orthodox thiokers of the man dominated vedic culture by assigning woman subordinate position on the left of man made her into an image of passivity The word 'Agama' has been used to denote Tantra But unluckily while explaining this word etymologically. modern western scholars bave accepted the threeſold break-up of the word into 'A' plus 'gam' plus 'a' implying that Tantra is the outcome of non Aryan (cultural) influences If we care to ana. lyse 'Agama' on the basis of internal (textual) evidence, I am convinced that this misinterpretation can be rectified The ancicat exponcats of Taatra have explained its etymological mean- 10g in mythical terms They say, "The thought current which has flowed from Shiva's mouth into the mouth of Parvati and is beloved of Vasudev is Agama ". This mythological etymology is suggestive of its affinity with the much used word 'Apt' in ancient Indian philosophy Thus Tantra acquires authenticity equal to that of the vedas Secondly the word 'agama' denotes intuitive knowledge which is but the external form of divine wisdom » In other words wisdom directly descended from Shiva, is one with Shiva and therefore Real Bhartobarı who considers grammar to be Agama is also in agreement with this "He explains how when natural or histori cal catastrophes have destroyed traditional knowledge, agamas sprout from Veda in the seed form And Agam is the fruition of Absolute knowledge which has been current since the beginning of time Seen ia this light the relation between veda, agama and tantra is firmly established and the charge tbat Tantra and agam are oon Aryan concepts sounds meaningless Bhaskar Rai in Setu Bandh his commentary on 'Nitya Sodasıkarnava' has denounced Lakshmi Dutt who has in his commentary on Saun- ·Tanira 119 20 darya Lebari described some Tantras as non vedic Bhaskar asserts that those people who claim Tantras to be non sedic tall nonsense, practise deception to create confusios, need to be ignored Suty four Tantras are alın to seda because they are 19 but rempants of the upanushads In his commentary on Swacchanda Tastra Ashem Raj bas elucidated the meaning of Agam, he says that agama is what briags the absolute into the ambit of the aspirant's experience Absolute know ledge danas ihrough the medium of Jnansbakı Hence that Shalu is agama and verbal structure that pro pounds the Shalti principle or what is the medium or means of realizing Shakt is also agama Acbarza Abhinava also corroborates it by saying that the words which radiate the divine efful gence of reality constitute Agama In fact, Agama is related in One form or another with knowledge acquired through tradition or intuition Abhinava Gupta has also confirmed that intuille knonledge is Agama He says tåat just as the formless ether generates thunder, similarly Sna who is serene invisible, prime cause has created the verbal structure of Agama " From the beginning because of its dynamic outlool, ancient vedic thought has had radical movement so that the fundamental tradition be uphold in its original form and at the same time absorb those challenges rising from within the movements This tendency got a fillip at the time Brahmin scriptures and the upanishads were written wherein all the yajoa rituals have been etpounded in the style of Tantra shastra In the upanısbads the thought movements of the north and south were not regarded as opposed to each other, on the contrary, they were held to be complementary Taking these two viewpoints into consideration it is said in vedic literature, 'A country so sluch a bite and black niers merge the dners attain to drony *** The coure corpus of Tantra literature becomes the sortex in which all the varied currents of vedic and post sedic thought are churned into a synthetic bole ·Notes INTRODUCTION 1 هما 4 म यू । प्राइउण हलक एमोड एप्रोच । हयवरट । लण । बम्हणनम । भभत्र । पडघा जबगडदश् । पफ्छ । चटतन् । पम् । शपसर । हल । Aştadhy zyı Page 1 (see Sabd nušasanam) 2 सोताना हि साधनामथ वागवतते ऋषीणा पुनराधाना वाचमर्थोऽनुधावति । Uttara Rama Caritam ! 10 तस्येद दाचात या नामभिमभि सव सितम् सब ही नामनि इयारियतिभ्य Mandukya Up Sambandha bhasya तववनाम्नाभवितायमग्नि द्विणाचिक्त रिनभरेय सधि विक्मपत्तरति जम Katha Up 116 117 18, 19 5 यनाख्य परमामा य उच्यते चव होतृभि उपवीत ततोऽस्पट यस्मायनोपवीतकम॥ Karma Kanda Prad pa Page 170 6 सवभूतरविरोध Parasurama Kalp Sutra 1057 7 जगन्नास पेवेति दष्टिरपूगर्व भगूदवह एव जगाचा मरूप स यमुनगेरितम Tripura Rahasyam (Unāna Khanda 22 100 102) 8 मादायकृतिनिवेशनाप्पदघतवचोऽस्मदादीनाम् । रप्योपमिव गगाप्रवाहपात पवित्रपति Benedictory verses of Bhimatı on Brahma Sutra (Sankara bhasya) १ धर्मापकामा सममेव सेव्या यो सेवोस जनो जपय । Mahabharata (Santiparva) Page 485! 10. समत्व योग उच्यते। Srimad Bhagavadgita 248 11 समानीमन्त्र समिति समानी समान मन सहचिप्तमेषाम् । समान मन्त्रमिमन्वये व समानेन वो हदिया जुहोमि ॥ Rgveda 10 1913 ·121 Yotes 17 2 Dictionary of Philosophy, Page 307 Svataat3 Tantra 13 (a) "उपास्तिरिति मारना" (6) "तु एवहि पराकाष्ठामुपगतो भावना इनि" Tantrālola A4. Page 13 से मकानो भावनगन्ना Laliti Sabassadāma, Page 10 15 भावनानाम भवितुर्भनानुलो मादि गारदिशेप" Artha Samgraba, Page 10-11 16. मन्नादेशद् विदि जगदभाइनमानसातम । कमायमान तक्त सदेत मामाद्रा॥ Tripura rahasyam (Jnana Khanda) 13-95 उको भावना प्रीता सिद्धान्दिविका विधा। सिदिसाम्मेदो वित्परत्वेकनिष्टिते ॥ Ibid11.7 18. दक्षत बहु स्वासनादेति॥ Chhindogya Up 6-103 19. (a) नंद दिपमाडेन पिन्द्र उ.नद तेनैव पितवदो दिप स्टदेव दिपम् ॥ Sarahapada, see Bauddha gana aur dohā, Page 75 (b) देनदेन निदध्यते इनदारोदरमगा। सौरान देवर भवबन्धनात् ।।" Tantrāloka Ā 5, Page 338 20. “सानो दारिता" Brahmastitral-1-1 पदक करोमि तत्तददिन गन्मोतवारानम् ॥" Sivamānasa puja. Slola 4 " उरािनाक्षी धूतपाय बापदापाम् । परिवादिभिरा मयूरदरहमिस्त्र विभावये मदानीम् ।।" Maba Triput Sundari Püjā Kalpah, Page 3 23 बनमान्दा समाचारउन्परा Lalita Sahasranama, Page 9. SI 89 2+ दग्विानुदिनी lbid. Page 18 Sl. 192 25. "उमा राम्या जयकुमुमरिया" lbid. Page 21S1.222 25. बोपनिषद Vabyſcopapisat Mantra 3 । तमलिमातिमानिमित्वादिदिक्पाग पाति निदान होन" Bhilanopanisat, Sutra 31. 23. पुम्हाला कोरसाइसरवैरिश Lata Sahasranama. Page 14 Sl. 145 महाराजा सर्व काम कवयमेव च । पंदते देवि तपा धर्मश्च ना यथा ।। कार सर्वाना मनमडिरेल च । मसारमा समग सुरदया। कमतीत महेगानि सरप्रादि मुन्दरो। माता सा सईदेशना करन्सदादिनी। Kamadhepu Tantra 21 22 29 ·122 Trilogy of Tantra । 35 30 उकार परमेशानि अघ दुण्डली स्वयम । पीतवपासकाश पचवमय सदा । पचप्राणमय देवि चतुदगप्रदायक।" Kamadhenu tantram "उ शारो वतुलाक्षी भूत कल्याणवाचर ।" Varnoddhāra tantram 31 'तकार चचलापागि कुण्डलीवयस युतम । विशक्तिसहित वर्ष विवि दुसहित सदा । प्रारमा दिनत्वसहित हृदि भावय पार्वति ।" Kamadhenu tastram 32 कुलागना कुलान्त स्था वोलिनी कुलयोगिनी । मला समयान्तस्या Laliti Sahasranāma 33 Saundraya labari, (Introduction, Page 3) edited by Ananta Krisna Sistri and Rāma Murthy, Madras 1957. 34 योयोनि योनिमधितिष्ठत्येरो विश्वानि स्पाणि योनीमच मी ॥ Shelisvatara Up 52. विरूपाक्षस्पजयिनीस्ता स्तुवे वामलोचना' Kavya Prakasa 10 (1) वगुवागपि च वामलोचना' Raghuvamśa of Köldāsa 19-13 (इ) विपद वपति यस्मात्तद धामेय परिकीर्तिता" Jñåpārnava tantra 36 Kaulopanisat sotra 25 37 प्रसस्कृत पशा पान क्लहोदवेगपापत् मवपूजाविहीन यतपशुपान तदेव हि ॥ Commeotry by Bhaskararai on Tripuropapisat Page 38 साधको निपनाहार समाधिस्थ पिवेत्स्वयम् । न कदाचिन पिवेत्सिदो देयध्यम निवेदितम् । पान च तावत् कुर्वीत यावता स्यामनोलय । तन करोनि चेत्सद्य पातकी भवति ध्रुवम् । Tantra raja tantra. Page 39, edited by Arthor Alalon, Madras 1964 39 ललितोपाम्यानम। Brahmāndapuranam, Page 170 40 लम्जावीजादविश्व निलंग्जमम्बरे दधती। कामकलाब्रह्माण्डे पिण्डाण्डे जयति व नादाला।" Mahamanustata S1 20 11 वाममय एवाय पुरुष स याकामो तत्वतर्भवति, यत्वनुभवति ततम दुरुने, पत्कर्म कुहते तदभिसपद्यते ॥" Brhadaranyaka Up. 4.45 42 साल्पमूल कामो व यशा सरल्पसमवा ।" Manusmfti. 2-3 and 4 43 महाकालेनोच मदनरसलावष्यनिरताम्" 'महालालन सम विपरीतरतातुराम्' ·Inder 123 निको भगमित्युक्त विपत्स्य गुप्तमानम । इजनानक्रियाको मन विचनीरमम् ।। Tantraloka, see in the comment on Sloka 94 45 पूर्णमद पूामिद पूर्णिमुदपा । पूर्वस्व पूर्णमादाय सेवावमिप्यत । Brhadaranyak. UP 5-1-1 45 See Bhasanopanisat, Sutras from 2 to 25 47. "अन्तबननाराध्या वहिर्मवस्तुतमा" Lahti sahasranam Page 20, SI 214 48. निचच समचित्त निष्टानिष्टपपत्तिप । मपि वानन्दमादेन मनिरव्यभिचारिणो॥ दिवित्त दाते दिवमरनिर्जनसमदि। मध्यात्मज्ञाननित्वाव तत्वज्ञानायवर्शनम् ॥ Brahmānda purīnam, Lalitopal hyanam, Slola 80-81 49. वानामपि गानडाना चापा च परसरम् । महिनामासम्बध यो जानाति स चक्ति ।। Lalità Trisatistava, Sj. 103 50 कोपो योगापने समक् पाना मुमतान्न। माज्ञायते च मसार कुलधर्म कुवरि ।। Kulārnava tantra 51. प्रायबाप्तमिति प्रबोधनमय व प्रत्यभिजायत। तसं गुरुमूर नम इद श्रीदक्षिामूतर । Dakshinamurtistotram, Sl. 6 "मन्निहितविक च स्मृनिम्प व मन्निलिदिपयत्व च प्रत्यभिज्ञानम।" See Bhimaci on adhyasabhāsya of Sanlara on Brahma Sutra 53. "मीमा जाभिमुख्पन जान प्रकाश प्रभिन्ना स्वा मावासो हि न मननवाचा विच्छिन्नप्रकार वात तन्त। प्रत्यभिता व भावभासमानरूपाउनुसन्धानामिका नन स एव ईसरोमिति" Isvarapratyabhijña virti vimaršini 54. शिव साया तो यदि भाति रक्त प्रभादित । न देव देव न तु शर सन्दिनुमरि । Saundaryalahari. Sl. I 55. "तस्य च स्वातन्यमानन्दयति तच्चमत्तार इजागक्तिप्रवाशरूपताविति । माम पानाहानमनि स्वासयोपित्व रियादनि ।" Isvarapratyabhijñā vimarsidi 3-1-7 56. "मभेदोरापमानोमा गन्ने भेदाभेदा माय भेदोषार तदानवम् ।" Tantrolokal.230 57. "सन्दकपडामह मुगन्धि पुष्टिवनम् । कानद वन्धनान्नुलोमुंभार मानतात् ।।" Rudråstādhyāyi. Ch.6 mantra 5 52 ·124 Trilogy of Tantra अथशिवसूत्राणि "आत्मवेद समिति तदविजिज्ञास्व" Chhandogya Up 7-15-2 2 "आत्मात्र गिरिजा मति सहचरा प्राणा शरीर गृहम्" Siva mānasa pūja, Sl. 4 3 "आत्मलाभात् न परम्' Parafurāma Kalpa Sutra 1-28 4 चैतन्य चित्तियारूप शिवस्य परमस्य यत् । स्वातन्त्र्यमेतदेवात्मा ततोऽसौ परम शिव ॥ Siva Sutra vartika1-18 5 "नेतयते इति चतन सर्वज्ञानरियास्वतन्त्र तस्य भाव चैतन्य गर्वज्ञाननियासम्बन्धमय परिपूर्णस्वातन्त्र्यमुच्यते । तच्चपरमशिवस्यैवभगवत अस्ति। अनाश्रितान्ताना तत्परतन्त्रवृत्तित्वात ।" Siva Sutra Vimarsini 1.1 6 (अ) "तस्मादविद्यावद्विपयाणि- एव प्रत्यक्षादीनि प्रमाणानि शाग्वाणि च ।" Adhyāsa bhāsya of Sankara ca Brahma Suira (आ) गुण्यविपया वेदा" Srimad Bhagavadgita 2-45 7 (अ) आत्मन्यनात्मतामान ज्ञान पुनरनात्मनि।। देहादावात्ममानित्व द्वयमप्येतदाणवम् । मल स्वकल्पित स्वस्मिन्वन्ध स्वेच्छाविभावित । Siva Sätra Vartika 1-2-15, 16 (आ) स्वातम्यहानिर्वोपस्प स्वातम्यस्याप्पबोपता। द्विषाणवमलमिद स्वस्वरूपापहानित ॥ Isvarapratyabhijñākārikā, agamūdhikara-3 8 शानशक्ति क्रमेण सकोवात् भेदे सर्वनत्वस्य विचिग्जत्वाप्ते अन्त करण बुद्धीन्द्रियतापति पूर्वमत्यन्त सकोचग्रहणेन भिन्नवेदनथारूप मायीयमलम् । Pratyabhiyaa hrdayam Page 25-26 9 क्रियाशक्ति रमेण भेदे सक्तत्वस्य किंचित्क्तत्वाप्ते कर्मेन्द्रियरूप सकोवग्रहणात्पूर्वमन्यन्त परिमितताप्राप्ता शुभाशुभानुष्ठानमयं कार्ममलम् । Ibid ·Notes 125 10 अप्रतिहत स्वातन्यल्पा इच्छाशक्ति नकुचिता सती अपूर्णम्मन्यतारूप जागव मलन्। Ibid 11. " ततासक्ति सकुचिता कतिपयार्यमापरा। विवि कतारमन क्लरली वीर्यन क्ला नान।" Sat trimsattatva Sandoha.8 12 सर्वर्तृत्ववर्वज्ञत्वपूर्गन्दनियत्वव्यापकन्दात्तय क्रमश क्लाविद्याराग- कालनिपतिरूपतया सकोचिता भवन्नि। Pratyabhijña brdayam 13 क्रेति कायमाविश्व परिच्छेदारोनृपान्" Siva Sutra Vārtika 1-3-9 14 See Footnote No 10 15. See Footnote No.8. 16. See Footaote No 9. 17. Here the Val or Speech is Compared with a Cow in the Heaven namely Kāmadhenu All the purus3rtbas (1 c. Dharma, Artha, Kama and Molsha) flow from her four teats 18 "मोन परिनन्द पूर्णाहभावनात्मकः । स एव सर्वशक्तीना सामरत्यारोपन ॥" Siva Sutra Vårtika 1-5-34 19 "मरमादरमपाद वन्नाद्" Ibid!-5-35 20 तीमारष्ट्रमहानाय क्लानदह्नोपन। निमन्तुभ्यमनुता दातुमर्हति ॥ Durga Sapta Sati, Page II 21 " माउभरवाराच्या" Lalitasahasranima, Page 19, SI, 204 22 (6) जान्न् (6) "इन्द्रिय दशा व्यवहतिरूपा या घागरावस्था" Varanasya yahasya, 1-37 (1) गन बाह्यासब दाग्रत् । इन्द्रियरालिपि गरिनम्रतदभिमा- न्वारमा विश्व" See Pancılaranam of Saplarācārya (b) (6) ये तु मनोमात्रजन्या अभावारणार्थविषया विकल्पा स एव स्वप्न Śivasútra Vioršini 1.9 (1) अन्नकरणचतुष्पव्यवहार स्वाप्निकावस्या Variiasya rahasym 1-38 मरवाय ·126 Trilogy of Tantra (11) करणपसहृतेषु जागरित सस्वारज प्रत्यय सविषय स्वप्न तंजस । Pancikaranam of Sankara (c) (1) आ तरवृत्तलयतो नीप्रायस्य जीवस्य वेदनमेव सुषुप्ति Varivasya rahasyam 139 (1) वृत्तिसामा याभाव एव सूपुप्ति Vartıkakara (Sureswara) (ii) सवप्रसारज्ञानोपसहार बुद्ध कारणात्मनाऽवस्थान सुपुप्ति । एतदभिमा यात्मा प्रान Pancıkaranam of Sankara (d) (i) तुर्यावस्या चिदाभपजकनादस्यवेदन प्रोत्तम Varivasy i rabasyam 1 40 (ii) एपगीयपूणतया तान याप्यानन्दशक्तिप्रधान तुयम Tantraloka A IO, SI 185 (sce comment) 23 See Footnote No 22(a)(1), 24 स्वप्नस्थानोऽ त प्रा सप्ताग एकोनविातिमुस प्रविविक्तभुक तेजस । Mandukyopanisat, mantra 4 25 See Footnote No 22(b)(I) 26 See Footnote No 22(c) 111) 27 सोपुप्त प्रलयोपमम। 28 वृत्तिसामा गाभाव एव सुपुप्ति See Fooinote No 22(b)(11) 29 See Footnote No 22(c)(1) 30 See Footnote No 22(c)) 31 वीराणामिद्रियाणमीश्वर स्वामा मयानभरवसत्तानुप्रविष्टो मनाति । तत्तद्वद्य स्वामान्तीन कृत्वा पिण्डीवृत्य उत्यापयति स एव स्वच्छन्द भैरव । Siva Sutra Vimarsini Page 100 and 104 32 तुर्यावस्या चिदभियनवनादस्य वेदन प्रोक्तम Varivasya rahasyam 140 33 रसौ वरा । रसवाय लब्ध्याऽन दीभवति Taittiriya Up 27 34 रसे सारश्चमवार रावयाप्यनुभूयते । सवत्रादभुतमवाह कृती नारायणोरसम ।। Sahitya darpapa 3 3 (com) ·Notes 127 35 "हृदय नाम निर्वचननियापि स्वहृदयात्मे यवन्तव्यम् ।" Chandogya Up 8-3 (Sankara) 36 (क) मैय्यात्मनो वा अरे दर्शनेन श्रदर्णन मत्या विज्ञानेनेद सर्वविदितम्।" Brhadarnyala Up 2-4-5 (ख) यद सर्व विजानाति त केन विजानीयाद् विज्ञातारम् अरे वनविजानीयात् । Ibrd 24-14 (ग) अता खलु ये मावा न तास्नग योजयेत् । (घ) नेपा तण मतिराानेया Kathopadisad 1-2-9 37 ईश्वरो बहिन्मेप निमेपोऽन्त सदाशिव सामानाधिकरप्प च सद्विद्याहमिदपियो । Isvarapratyabhijñā Kiriki 3-3 38 मलोद्भव शक्निचक्र यतस्तन्मयता गतम् । तम्मिन्नवान्यये तत्वे विलीन परिभाब्येत् ।। See dipika tula on Yogini hrdaya 1-55 39 'मननात्तत्वपदम्य पायत इति मन्त्र ।" Prapalicasara 5.2 40 "ज्ञानशक्ति स्वातल्याति पूर्णाहविनात्मिकारातिरचसवित्।" Śiva Sutra Vimarsini, Page 104 41 मनुलुब्यो यया भ ग पुष्पात्पुष्पान्त' जेन । जानलुब्बतया शिष्य गुगे गुर्वन्तर प्रजेत् ॥ Dipika (tika) on Yogini hrdaya 1-4 42 मत्रगुरोमनुसक्तिगुप्ता रोहनिपतति च वप्तयुप्ता। पुग्नकमन्त्रमस्तकभार निवहन्नधो देद न सारम् ॥ MahimanustavanSI.35 43 "वाच घेनुमुपासीत्" Brhadāranyala Up. 5-81 44. "वखरी विश्वविग्रहा" Yogini hrdaya 1-40 45 सर्व वर्णा मग मचा ते च शरमात्मा प्रिो। हात्तिस्तु मातृका या साच या शिवात्मिका। See Siva Sutra Vimarsioi 2-3 (quoted from Sritantra. Sadbhava) 46 अन्तनिरतरनिरिघनमेवमाने माहान्याकारपरिपयिनि सविदग्नो। कस्मिश्चिदद्भुतमरीचिकाममूमौ विश्व जुहोमि वसुगदि शिवावसानम् ।। Setubandha tiki on Yogini urdaya3-110 and in ·128 Tnlogy of Tantra 47 “विद्या चाविद्यायस्तद् वेदोभय सह ।" Isopadişat 11 48 अततीत्यतएवात्मा तत सोऽणु प्रकीर्तित । "सकोचदणुतायोगात् चित्तमात्मेति लक्षितम् ।" Siva Sutra Vårtikam 3-1-4,7 49 चित्रिणीनाडीवर्णनम् ---"तन्मध्ये चित्रिणी सूक्ष्मा विसतन्तुसहोदरा।" Satcakra VivItI, Page 80 50 आसनेनरजोहन्तिप्राणायामेन पातवम् । विकार मानस योगी प्रत्याहारेण सर्वदा।। Vasıştha Sambila 51 "स्यूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसयमाद् भूतजय ।" योगसूत्र 3-45 52 तन्मे मन शिवसवल्पमस्तु । Rudrastadhyayi (from Yajurveda) Ch 1-Snasamkalpa Sukta 53 तत्सवितुवरण्य भर्गो देवस्य धीमहि धियो यो न प्रचोदयात् । Yajurved, Cb 36—Mantra 3 54 विन्दु शिवात्मयो वीजशक्ति दस्तयोमिथ । समवाय समास्यात सर्वागमविशारद ।। Sarada Tilakam 1-9 55 'तनावधान चित्तस्य भूयो भूयो निवेशनम् ।" Siva Sutra Vārtika3-15-58 56 "जाते समरसानन्दे द्वतमप्यमृतोपमम् ।" 57 "यदालोक्यालाद हृदइव निमज्यामृतमये।" Siva mahimnah stotram SI.25 58 शिव शक्त्यायुक्तो यदि भवति शक्त प्रभवितुम् । न चदेव देव न खलु कुशल स्पन्दितुमपि ।। Saundarya Lahari, Sl.1 59 जन्मानिसन्तु मम देव शताधिकानि । माया न मे विशतु चित्तममोचहेतु ॥ Skand puranam (Brāhma Kbanda--Brahmottara Khanda) 17-45 60 "हमारादिप्यार उच्चारणार्थ ।" Siddhanta Kaumudi Sanjñâ prakarada 61. "यत्र यस्पर्वमात्मवाभूत" B[hadiranyaka Up 2-4-14 62 पिन्द्वधं चन्द्ररोधिन्य नादनादान्तशतय । व्यापिनीसमनोन्मन्य" Varivasyā rahasyam 1-12, 13 ·dotas 120 63 “पपडनन्य पृयड्मश्रीन रिचय कराया Sri Kantha Samhita 64 निपालनधमलात जपइयमिमीपत Siva Sutra lartika 3-27.113 60 'पा स्थिति श्चिमपाहता विधारमारमा प यो सम । Siva Sätra artika 3 31-131 66 पोतरमते नित निरुद्ध मागसेना। या चंदामना मान पर नामति सुष्यति। Srimad Bhagavadgita ( 20 67 "आयुक्त कामबारे पलेसो नि। Ibid 512 68 "सैव पुरनय शरीरमय राम रहिर तरयगाराम नी देशवासना बलर. मागान् महात्रिपुरसुन्दरी प्रातिति 69 "जहा जहा दृष्टि परेर तह 7 Tण रणरेर । 70 विशुद्धनानदेहाय विवेदी दिपक्षप। थय प्राप्ति निमिताय नम गोमाधापारिण। Durgi Sapta Sart scc Ala clorato BHAVANOPANISAT 3 । रमाम-मांस मस्तिमगारागिपात || 2 See "Sva Samkalpa Sukta" Rudrasi dhyayi मा पूनम पूर्णाम- पूर्णाटणम गया। যুগল পুলা মাসস মলিস। Ashndiranyak lipstas 4 Sce Chan Jogya Up 3.1 s See Taitusiya and Bskadirinyska line 6 This description of prints, given according to the Vedans tika text entitled 'Vedincisiri' or $1d inondi, lofliehed by Advaiti asrama Ranking mithi 1994 7 मनस्य परिणाम म् । Tirkn samgrsha Sto tiescription effoja 8 मागाम्गमग गामाया| नामामामालिनविया भा॥ findida 17 9 मायाघातामा 111111 Simid thigvis igft1 240 ·130 Tnlogy of Tantra KAULOPANISAT | Brhadaranyaka U 1.4 2,3 2 चिमयी परमान दा विज्ञानधनरुपिणी'| Lalita Sahasranama Page ll माब्रह्मकीटजननी वर्णा रयविधा मिनी । See Page 12 3 See Siva Sutrani 4 भविद्याया बहुधा वतमाना वय वृतार्था इत्यभिम यति बाला । यत्कमिणी न प्रवेति रागात्तनादुरा सीणलोकाश्च्यव ते ॥ Mundaka U 1-2 9 5 मघुल-धो याम ग पुष्पात्पुप्पा तर व्रजत । मानलु धस्तथा गिथ्यो गुरोगुवातर बजत ।। See Dipika on Yogini hrdaya 1-4 6 नरदद् दृश्यते देवि श्रीगुरु पापकमणा शिववद दश्यते लोने भवानि पुण्यकमणा ।। Kularnava T 13 7 See Srimad Bhagavadguia Ch 2 55 61 8 विद्या हवं ब्राह्मणमाजगाम गोपाय मा शवधिष्टऽहमस्मि । प्रसूयकायानजवेऽयताय मा दूया वीयवती यथास्याम ।। Nirukta 2-14 १ स्वमातृयोनिवद्गोप्या विद्याप यागमा जगु । ततोऽपि गोपनीय। म सवमूर्तिकर। स्तुति ।। Lalitimbi frisatistavah SI 11 10 इन गृह्यतम शास्त्रम Srimad Bhagavadgita 15 20 11 Isopanısad 4 प्रनेजदेक मनसो जवीयो Thd8 12 TANTRA स्वभावाध्यात्म मुल्यते ISee Bhagavadgita 83 2 इतरनिरपक्ष वस्तुस्वरूप हेत्व तरनिरपेशी वस्तुधम । See the word #1 in Sarvatantra Siddhanta Padărtha lakshana Samgraha of Gauri Shankar Bhikshu, Vikrama Samvat 2016 3 Gopinath Kaviraj Aspects of lodiao thought, page 46 and 51 1966 ·Notes 131 * परिपामहेतुत्व तल्लक्षपम । 5 'मात्मन सम्बद्ध अथवा मात्मानमधिकृत्व मथवा दहमिन्द्रियादिक्मात्मान' See Word मम In Sarnatantra Siddhanta Padartha lalshana Samgraba of Gauri Shankar Bhikshu. 6 Brhadiranyala Up 5.12 1 5 14 4 7 कालो नाम भूतानां दिपरिणामहेतु । स्वभावो नाम पदार्याना प्रतिनिश्ना शक्ति । See Comment of Sankar on Sietasyatara Up 1-2. "पयोत्नाभि मृड्ने गृहप्ते च (fundak Up 1-7) The idea is very close to the Salta s Keelala Mantra "fa sfa- महानि नान्यषा प्रसादति' 8 In the Upanısads God s act of creation and annıbılation is compared with the act of spider's act of ejecting the web and swallowing it back at its own will 9 वन्दादिपेनम 38,2012. 10. तन्ने कालचक एति निरन्तर गति इति तन्नायी। See Ramanuja's Vedadīpa 4-2 22. 11 (a) तन्त्रत्तन्द्रनम्पूज्या तन्त्रेधी तन्द्रमम्मता । उन्नशा तन्त्रदित्तन्त्रसाध्या तन्तस्वरूपिणी ।। (b) सर्वपदालिका सर्वचन्द्ररूपा मनोमनी। सर्दमन्द्रस्वरूपिती॥ See Lalitā sahasranīma stotram Page 11 12 Rgveda yajurveda and Saam Veda or the three forms of speech e g Pashyanti, Madhyma and Vaibhari constitute the angles of the triangle 13 मादि पो ३ देवमधु । तस्य द्यौरेव टिचीनवगो तरीक्षम् मप । मरीचय पुत्रा" See Chhandogsa Up. 3.1 14 Famous lexicographer Amar Singh gres only three meanings of the word Tantra in Amarakosha "तन्त्र प्रशाने सिद्धान मनवार परिच्द' which means main doctrine, nearer and cloth. But other lexicographers have guien about ten meaning of which the following is quite important. which means to expand or expose the main doctrine. नोति विनवानर्यान् तत्वमन्त्रसमन्विता । द्वापच दुस्तयस्मान् तन्त्रमित्यभिधीयते।। See Vacaspaiyam "कृतस्य वन्तुर्वितत"-Reveda.9-739 वस्व तन्तु मनसा मिमान" 16 "प्रजातमा परन् मि"-Taittinya Up 1-11-1 15 ·132 Trilogy of Tantra - 17 तिरश्चीनो विततोरश्मिरेपाम्-Rgveda 10-129-5 18. Tantra repudiated the view of the extremists both the Vedantists and Buddhists that this world is unreal or Maya It maintained that to treat the world as Maya or unreality is the ignorance' and to treat the world as manifestation of Shiva is the real knowledge. 'सर्वमायेति यज्ज्ञानमज्ञानम् । सर्वशिव इति ज्ञान ज्ञादम्"। Tripura rahasyam 19 सदुचरितत्वे सायनेकार्थबोधकस्सम त त्रत्वम्"। See Sarvatantra Padartha Lakshana also compare the definitions of Tantra given by ritualists in Katyayan Sraut Sutra "Simultanenty of many actions is Tantra कर्मणां युगपदभावस्तन्त्रम् 17-1 20 See Vacaspatyam 21 तन्तुपजरमध्यस्था लूतिरायथा भ्रमति तथा चासो प्राणश्चरति 14.4 22 स्वेच्छया स्वभित्तो विश्वमुन्मीलयति-Pratyabhijia brdayam 2 23 "सिपावकल्पो हि विद्वानिति' See Comment of Vyāsa on Yogasutra. 2-15 या त्विय शामवी विद्या गुप्ता कुलवधूरिख । मन्यास्तु सक्ला विद्या देवल गणिका स्थिता ।। 25 तारकत्वात् सदा तारा लोलया वाक्प्रदायत । उमापत्तारिणो यस्मादुयनारा प्रतिता ॥ Bharatiya Pratika Vidya by Janardan Misra Page 202, 1959 26 तत्र जनेरुदशिवभरवास्यमिद त्रिश। भदैन भेदाभेदेन तथैवाभेदमागिना। 27 Please see "Introduction to Tantrabhidhān by A. Avalon 28 See Saundarya Lahari's vecse 31 and also Lalită sahasra Dāma stotram in which Goddess is worshiped with sixty-four tatvas पतु षष्टयपचाराव्या चतुपष्टिक्लामयो महाचतु पष्टि वोटि योगिनी गणसेविता ।। श्लो0 110 29 सम्भोगे यत्या विधान्ति साक्लान क्ला मता। लीयते परमानन्द यात्मा सा परा इला॥ 30 'त पभिरेतच्चकार सुमनोहर शास्त्रम्" See Paiicatantram. Introduction, Sloka 3 श्रस्वा रव प्रतिपद्यस्व प्राइ सह पुरोहित । प्रापयिं कुशल लोकतन्त्रमवेक्ष्य च ।। Mahabharatam 1-103-26 24 31 ·Notes 133 32 Yantra is a visual paradigm, and an aid to realise that body is the structural manifestation of Shalu principle. Yantra is equal to Yam (to control) trai (to protect) plus the suffix (da). That is, the body preserses, controls and harnesses Sakti Mantra is a sound structure, vibrational rhythm to realize Saku prisciple Vasugupia in bis Shuasutras recommends that mind when aware Is Mantra 'चित्तमन्त्र' 33 2-1 * तन्त्रमा यसहनि 35 She, the Goddess is Vāma, because she ejects the universe विश्व दमति यस्मात् तद् वामेय परिकीर्तिता-- See Jiianarnavatantram 36 मारत विनम्या गतश्च गिरिजानने। मन च वासुदवस्य तस्मादागम उच्यते ।। See Vicaspatyam 37 प्रतिमानलमा इस शब्दभावनाध्य व्यापार ॥ See Issara Pratyabhijña Vimarsini 2 3 38 See Vaakya padiya, annotation on '-134 तन्वापदेदिनीत्यादि दरगारमान्दान्यवरपितदादुपश्यम द्वन्वातामुपनिषत्वान | See Setubandha 2211 मासमन्तात् गमयति मदन बिमानि पारमेश स्वस्पमिति कृत्वा परशक्तिरेवागम तप्रतिपादास्तु दनन्दर्भ तदुपाप वात् शस्वस्थ-Siacchandodyota Patala 4 41. भूदयालादानितो जायते महान् । गालचन्मयत् तद्वन शत्य शास्त्रम् Isvara Pratyabhijoa Vimaršini 2-3 42 Rgieda's Kbilsülta. 39 40 ·Bibliography 1. 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