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Paraurmakalpastra

1. Khaa: Dkvidhi
athto dk vykhysyma || Parks_1.1 ||
bhagavn paramaivabharaka rutydyadaavidy
sarvi daranni llay tattadavasthpanna praya,
savinmayy bhagavaty bhairavy svtmbhinnay pa
pacabhi mukhai pacmnyn paramrthasrabhtn
prainya || Parks_1.2 ||
tatrya siddhnta || Parks_1.3 ||
atriattattvni vivam || Parks_1.4 ||
arrakacukita ivo jvo nikacuka paraiva || Parks_1.5 ||
svavimara purusrtha || Parks_1.6 ||
vartmak nity abd || Parks_1.7 ||
mantrm acintyaaktit || Parks_1.8 ||
sapradyavivsbhy sarvasiddhi || Parks_1.9 ||

vivsabhyiha prmyam || Parks_1.10 ||

gurumantradevattmamanapavannm
aikyaniphland antartmavitti || Parks_1.11 ||
nanda brahmao rpa, tac ca dehe vyavasthita,
tasybhivyajak paca makr, tair arcana gupty,
prkayn niraya || Parks_1.12 ||
bhvandrhyd jsiddhi || Parks_1.13 ||
sarvadarannind || Parks_1.14 ||
agaana kasypi || Parks_1.15 ||
sacchiye rahasyakathanam || Parks_1.16 ||
sad vidynusahati || Parks_1.17 ||
satata ivatsamvea || Parks_1.18 ||
kmakrodhalobhamohamadamtsaryvihitahissteyalokavidvi
avarjanam || Parks_1.19 ||
ekagurpstir asaaya || Parks_1.20 ||
sarvatra niparigrahat || Parks_1.21 ||
phala tyaktv karmakaraam || Parks_1.22 ||
anityakarmalopa || Parks_1.23 ||
mapacaklbhe 'pi nityakramapratyavami || Parks_1.24 ||
nirbhayat sarvatra || Parks_1.25 ||

sarva vedya havyam indriyi sruca aktayo jvl svtm

iva pvaka svayam eva hot || Parks_1.26 ||
nirviayacidvimi phalam || Parks_1.27 ||
tmalbhn na para vidyate || Parks_1.28 ||
sai straail || Parks_1.29 ||
vey iva praka veddividy |
sarveu daraneu gupteya vidy || Parks_1.30 ||
tatra sarvath matimn dketa || Parks_1.31 ||
dks tisra kt mbhav mntr ceti |
tatra kt aktipraveant mbhav caraavinyst
mntr mantropadiay sarv ca kuryt || Parks_1.32 ||
ekaik vety eke || Parks_1.33 ||
sadguru krama pravartya sga hutv taruollsavn
iyam hya vsas mukha baddhv
gaapatilalitymvrtlparptrabindubhis tam avokya
siddhnta rvayitv || Parks_1.34 ||
tacchirasi raktauklacaraa bhvayitv tadamtaklita
sarvaarram alakuryt || Parks_1.35 ||
tasymlam brahmabila prajvalant prakalahar
jvaladanalanibh dhytv tadramibhis tasya ppapn
dagdhv || Parks_1.36 ||
trikautriphalcaturjtatakkolamadayantsahadevdrvbhasmam
ttikcandanakukumarocankarpravsitajalapra
vastrayugaveita ntanakalaa blaagenbhyarcya

rymvrtlcakri nikipya tism varaamantrair

abhyarcya sarakystrea pradarya dhenuyon || Parks_1.37 ||
ivayuksauvarakarike svaradvandvajuakijalkake ka ca a
ta pa ya a lkaravargayuktadale digaakasthita ha
va caturare mtkyantre iya niveya tena kumbhmbhas
tisbhi vidybhi snapayet || Parks_1.38 ||
sadukla slepa sbharaa samla suprasanna iya
prve niveya mtk tadage vinyasya
vimuktamukhakarpaasya tasya haste trn prathamasiktn
candanokitn dvityakhan pupakhan nikipya
tattvamantrair grsayitv dakiakare blam upadiya pacd
iamanu vadet || Parks_1.39 ||
tatas tasya irasi svacaraa nikipya sarvn mantrn sakd v
kramea v yathdhikram upadiya svgeu kimapy aga
iya sparayitv tadagamtkvardi dvyakara
tryakara caturakara v nandanthaabdnta tasya nma
diet || Parks_1.40 ||
blopadie prvam tmana pduk atrayukt dadyt ||
Parks_1.41 ||
crn anuiya, hrdacaitanyam mya, vidytrayea
tadaga tri parimjya parirabhya mrdhany avaghrya
svtmarpa kuryt || Parks_1.42 ||
iyo 'pi prat bhvayitv ktrthas ta guru yathakti
vittair upacarya viditaveditavyo 'eamantrdhikr bhaved iti
ivam || Parks_1.43 ||

__________________________________________________________________
________

2. Khaa: Gaanyakapaddhati
ittha sadguror hitadka mahvidyrdhanapratyhpohya
ganyak paddhatim met || Parks_2.1 ||
brhme muhrta utthya dvdante
sahasradalakamalakarikmadhyaniviagurucaraayugalavigala
damtarasavisarapariplutkhilgo hdayakamalamadhye
jvalantam udyadaruakoipalam aeadoanirveabhtam
anekapnana niyamitapavanamanogatir dhytv
tatprabhpaalapalktatanu bahir nirgatya muktamalamtro
dantadhvanasnnavastraparidhnasryrghyadnni vidhya
udyaddityavartine mahgaapataye "tatpuruya vidmahe,
vakratuya dhmahi || tan no dant pracodayt" ity arghya
datv nityaktya vidhya caturvttitarpaa kuryt | [69]
yur rogyam aivarya bala puir mahadyaa |
kavitva bhuktimukt ca caturvttitarpat || Parks_2.2 ||
prathama dvdaavra mlamantrea tarpayitv
mantrviativarn svhntn ekaika caturvra mla
ca caturvra tarpayitv puna
rrpatigirijgirijpatiratiratipatimahmahpatimahlakmmahla
kmpatiddhymodasamddhipramodakntisumukhamadanvat
durmukhamadadravvighnadrvivighnakartvasudhrakhani
dhivasumatpadmanidhitrayodaamithunev ekaik devat
caturvra mla caturvra ca tarpayet, eva
catucatvriadadhikacatuatatarpani bhavanti || Parks_2.3
||
atha ygavidhi gham gatya sthailam upalipya dvradea
ubhayaprvayor bhadraklyai bhairavya dvrordhve
lambodarya nama iti antapraviya sanamantrea sane
sthitv prn yamya aagni vinyasya mlena vypaka
ktv svtmani deva siddhalakmsamliaprvam
ardhenduekharam raktavara
mtulugagadpurekukrmukalasudaranaakhapotpala
dhnyamajarnijadantcalaratnakalaapariktapyekdaaka
prabhinnakaam nandapram aeavighnadhvasanighna

vighnevara dhytv || Parks_2.4 ||

purato mlasaptbhimantritena gandhkatapupapjitena
uddhena vri trikoaakoavttacaturari vidhya tasmin
pupi vikrya vahnsuravyuu madhye diku ca aagni
vinyasya agnimaalya daakaltmane arghyaptrdhrya
nama sryamaalya dvdaakaltmane arghyaptrya nama
somamaalya oaakaltmane arghymtya nama iti
uddhajalam prya astrea sarakya kavacenvakuhya
dhenuyonimudr pradarayet || Parks_2.5 ||
saptavram abhimantrya tajjalaviprubhir tmna
pjopakarani ca saprokya tajjalena prvokta maala
parikalpya tadvad dima sayojya tatro [79] pdima
madhyama ca nikipya vahnyarkendukal abhyarcya
vakratuagyatry gan tvety anay c cbhimantrya
astrdirakaa ktv tadbindubhis tria irasi gurupdukm
rdhayet || Parks_2.6 ||
purato raktacandananirmite phe mahgaapatipratimy v
caturasradalaakoatrikoamaye cakre v tvryai jvlinyai
nandyai bhogadyai kmarpiyai ugryai tejovatyai satyyai
vighnaninyai dharmya jnya vairgyya
aivaryya adharmya ajnya avairgyya
anaivaryya nama iti phaaktr dharmdyaaka cbhyarcya
mlam uccrya mahgaapatim vhaymty vhya
pacadhopacarya daadh satarpya mlena
mithungabrhmydndrdirpapacvaraapj kuryt ||
Parks_2.7 ||
trikoe deva tasya aasrasyntarle
rrpatydicaturmithunni agni ca
ddhymoddiamithunni aasre mithunadvaya
aasrobhayaprvayos tatsandhiv agni brhmydy aadale
caturasradikv indrdy pjy sarvatra devatnmasu
rprva pdukm uccrya pjaymty akar yojayet ||
Parks_2.8 ||

eva pacvaram iv punar deva gaantha

daadhopatarpya oaopacrair upacarya praavamynte
sarvavighnakdbhya sarvabhtebhyo hu svh iti tri pahitv
bali datv gaapatibuddhyaika bauka
siddhalakmbuddhyaik akti chya gandhapupkatair
abhyarcydimopdimamadhyamn datv mama nirvighna
mantrasiddhir bhyd ity anugraha krayitv namasktya
yathakti japet || Parks_2.9 ||
yady agnikryasapatti bale prva vidhivat saskte 'gnau
svhntai rrpatydivighnakartparyantai mantrair hutv
punar gatya deva trivra satarpya yogyais saha
mapacakam urarktya mahgaapatim tmany udvsya
siddhasakalpa sukh viharet iti ivam || Parks_2.10 ||

__________________________________________________________________
________

3. Khaa: rkrama
eva gaapatim iv vidhtasamastavighnavyatikara
akticakraikanyiky rlality kramam rabheta || Parks_3.1
||
brhme muhrte brhmao muktasvpa ppavilpya
paramaivarpa gurum abhimya || Parks_3.2 ||
mldividhibilaparyanta taitkoikar
taruadivkarapijar jvalant mlasavida dhytv
tadraminihatakamalajla kdi hdi v mlavidy manas
daavram vartya || Parks_3.3 ||
snnakarmai prpte mlena datv tri saliljaln tris
tadabhimantrit ptvpas tris santarpya tri prokytmna
paridhya vsas hr hr hr sa ity uktv

mrtabhairavya prakaaktisahitya svheti tris savitre

dattrghya || Parks_3.4 ||
tanmaalamadhye navayonicakram anucintya vcam uccrya
tripurasundari vidmahe kmam uccrya phakmini dhmahi
aktim uccrya, tan na klinn pracodayd iti trir maheyai
dattrghya atam aottaram mya manu maunam lambya
|| Parks_3.5 ||
ygamandira gatv kptkalpas sakalpkalpo v phamanun
sane samupavia || Parks_3.6 ||
tritrm uccrya raktadvdaaaktiyuktya dpanthya nama iti
bhmau mucet pupjalim || Parks_3.7 ||
sarve mantrm dau tritrsayoga | tritr
vmykamal || Parks_3.8 ||
purata pacaakticaturkahamelanarpa
bhsadanatrayavalitrayabhpapatradikpatrabhuvanradruhirav
idhikoadikkoatrikoabinducakramaya mahcakrarja
sindrakukumalikhita
cmkarakaladhautapacaloharatnasphaikdyutkra v
niveya || Parks_3.9 ||
tatra mahcakre amtmbhonidhaye ratnadvpya
nnvkamahodynya kalpavkavikyai santnavikyai
haricandanavikyai mandravikyai prijtavikyai
kadambavikyai pupargaratnaprkrya
padmargaratnaprkrya gomedharatnaprkrya
vajraratnaprkrya vairyaratnaprkrya
indranlaratnaprkrya muktratnaprkrya
marakataratnaprkrya vidrumaratnaprkrya
mikyamaapya sahasrastambhamaapya amtavpikyai
nandavpikyai vimaravpikyai bltapodgrya
candrikodgrya mahgraparighyai mahpadmavyai
cintmaigharjya prvmnyamayaprvadvrya
dakimnyamayadakiadvrya

pacimmnyamayapacimadvryottarmnyamayottaradvry
a ratnapradpavalayya maimayamahsihsanya
brahmamayaikamacapdya viumayaikamacapdya
rudramayaikamacapdya varamayaikamacapdya
sadivamayaikamacaphalakya hasatlatalpya
hasatlamahopadhnya kausumbhstaraya
mahvitnakya mahjavanikyai nama iti
catucatvrianmantrais tattad akhila bhvayitv arcayitv ||
Parks_3.10 ||
gandhapupkatd ca dakiabhge dpn abhito dattv
mlena cakram abhyarcya mlatrikhaai prathamatryasre ||
Parks_3.11 ||
vyvagnisalilavarayukprymai oaa sadahanam
plvana ca vidhya || Parks_3.12 ||
tri prn yamya || Parks_3.13 ||
apasarpantu te bht ye bht bhuvi sasthit |
ye bht vighnakartras te nayantu ivjay |
iti vmapdaprightakarsphoasamudacitavaktras
tlatraya datv devyahambhvayukta svaarre
vajrakavacanysajla vidadhta || Parks_3.14 ||
binduyukrkahnantatrtyai madhyamditalaparyanta
ktakarauddhi || Parks_3.15 ||
kumrm uccrya mahtripurasundarpadam tmna raka
raketi hdaye ajali dattv || Parks_3.16 ||
mykmaaktr uccrya devytmsanya nama iti
svasysana dattv || Parks_3.17 ||
ivayugblm uccrya rcakrsanya nama ivabhguyugblm
uccrya sarvamantrsanya namo bhuvanmadanau blem
uccrya sdhyasiddhsanya nama iti cakramantradevatsana
tribhir mantrai cakre ktv || Parks_3.18 ||

bldvirvtty tridvyekadaatridvisakhygulivinysai
kptaaaga || Parks_3.19 ||
sabindn aco blm uccrya vainvgdevatyai nama iti irasi |
sarvatra varg binduyoga | kavarga kalahr ca nigadya
kmevarvgdevatyai nama iti lale | cu gaditv nvl
modinvgdevatyai nama iti bhrmadhye | u bhaitv yl
vimalvgdevatyai nama iti kahe | tu ca procya jmr
aruvgdevatyai nama iti hdi | pu ca hslvy uccrya
jayinvgdevatyai nama iti nbhau | ydicatuka jhmry
uccrya sarvevarvgdevatyai nama iti lige | diaka
kmr khyya kaulinvgdevatyai nama iti mle || Parks_3.20
||
mlavidypacadaavarn mrdhni mle hdi cakustritaye
rutidvayamukhabhujayugalaphajnuyugalanbhiu vinyasya
oh cakre nyasynyasya v || Parks_3.21 ||
uddhmbhas vmabhge
trikoaakoavttacaturaramaala ktv pupair abhyarcya
sdhra akha pratihpya uddhajalam prya
dimabindu dattv aagenbhyarcya vidyay abhimantrya
tajjalaviprubhi tmna pjopakarani ca saprokya ||
Parks_3.22 ||
tajjalena trikoaakoavttacaturasramaala ktv madhya
vidyay vidykhaais trikoa bjvtty aara sapjya
vcam uccrya agnimaa [107] lya daakaltmane
arghyaptrdhrya nama iti pratihpya dhra prapjya
pvak kal || Parks_3.23 ||
madand upari sryamaalya dvdaakaltmane
arghyaptrya nama iti savidhya ptra saspya kal
saur sau somamaalya oaakaltmane arghymtya
nama iti prayitv dima dattvopdimamadhyamau pjayitv
vidho kaloaakam || Parks_3.24 ||

tatra vilikhya tryasram akathdimayarekha

halakayugntasthitahasabhsvara vkkmaaktiyuktakoa
hasenrdhya bahir vttaakoa ktv aasra aagena
purobhgdy abhyarcya mlena saptadh abhimantrya
dattagandhkatapupadhpadpa tadviprubhi
prokitapjdravya sarva vidymaya ktv tat spv
caturnavatimantrn japet || Parks_3.25 ||
tritrnamassapuit tejastritayakal aatriat |
siddhismtimedhkntilakmdyutisthirsthitisiddhayo
brahmakal daa | jar plin ntir var ratikmike
varadhldin prtir drgh viukal daa | tk raudr bhay
nidr tandr kudh krodhin kriyodgrmtyavo rudrakal daa |
pt vetrusit catasra varakal |
nivttipratihvidyntndhikdpikrecikmocikparskms
kmmtjnjnmtpyyinvypinvyomarp oaa
sadivakal ||
hasa uciad vasur antarikasad dhot vvediad atithir
duroasat |
nad varasad tasad vayomasad abj goj taj adrij ta bhat
||
pra tadviu stavate vryea mgo na bhma kucaro girih |
yasyoruu triu vikramev adhikiyanti bhuvanni vviv ||
tryambaka yajmahe sugandhi puivardhanam |
urvrukam iva bandhann mtyor mukya mmtt ||
tadvio parama pada sad payanti sraya |
divva cakur tatam ||
tadviprso vipanyavo jgvsa samindhate |
vior yat parama padam ||
viur yoni kalpayatu tva rpi piatu |
sicatu prajpatir dht garbha dadhtu te ||
garbha dhehi sinvli garbha dhehi sarasvati |

garbha te avinau devv dhatt pukarasraj ||

ity ete pacamantr ||
mlavidy chatya caturnavatimantr || Parks_3.26 ||
atha haike pacabhir akhadyair abhimantraam mananti ||
Parks_3.27 ||
akhaaikarasnandakare parasudhtmani |
svacchandasphuraam atra nidhehy akulanyike ||
akulasthmtkre uddhajnakare pare |
amtatva nidhehy asmin vastuni klinnarpii ||
tadrpiy aikarasyatva ktv hy etat svarpii |
bhtv parmtkr mayi citsphuraa kuru ||
iti tisro 'nuubho vidy || Parks_3.28 ||
atho vca bl jhraum iti j sa iti coktv amte
amtodbhave amtevari amtavarii amta srvaya srvaya
svheti caturtho mantra || Parks_3.29 ||
vgbhavo vada vada tato vgvdini vmadanaklinne kledini
kledaya mahkobha kuruyugala mdana aktir moka
kuru kuru abdo hasacaturdaapacadaapia
sahacaturdaaoaapia ceti pacamya vidyaitbhi
abhimantrya jyotirmaya tad arghya vidhya || Parks_3.30 ||
tadbindubhis tria irasi gurupdukm iv rdra jvalati jyotir
aham asmi jyotir jvalati brahmham asmi yo 'ham asmi
brahmham asmi aham asmi brahmham asmi aham evha
m juhomi svheti tad bindum tmana kualiny juhuyt ||
Parks_3.31 ||
etad arghyaodhanam iti ivam || Parks_3.32 ||

__________________________________________________________________
________

4. Khaa: Lalitkrama
atha hccakrasthitm
antassuumpadmavnirbhedanakual nirastamohatimir
ivadpadptim dy savida vahannsapuena nirgamayya
llkalitavapua t trikhaamudrikhae kusumjalau
haste samnya || Parks_4.1 ||
mylakm par uccrya devnma cmtacaitanyamrti
kalpaymi nama iti kalpayitv || Parks_4.2 ||
hasarayuja vca hasayukt kalar
hasaracaturdaaoan apy uccrya,
mahpadmavanntasthe kranandavigrahe |
sarvabhtahite mtar ehy ehi paramevari ||
iti baindavacakre paracitim vhya || Parks_4.3 ||
catuayupacrn kuryt | sarve upacramantr tritrprv
kalpaymi nama ity ant kartavy || Parks_4.4 ||
tritrm uccrya pdya kalpaymi nama iti kramea
bharavaropaa sugandhitailbhyaga
majjanalpraveana majjanamaapamaiphopaveana
divyasnnyodvartanam uodakasnnam
kanakakalaacyutasakalatrthbhi [139] eka
dhautavastraparimrjanam aruaduklaparidhnam
aruakucottaryam lepamaapapraveanam
lepamaapamaiphopaveana
candangarukukumasakumgamadakarprakastrgorocandidi
vyagandhasarvgavilepana keabharasya klgarudhpa
mallikmlatjtcampakokaatapatrapgakumalpunngakalh
ramukhyasarvartukusumaml bhaamaapapraveana
bhaamaapamaiphopaveana navamaimakua
candraakala smantasindra tilakaratna kljana
plyugala maikualayugala nsbharaam
adharayvaka prathamabhaa kanakacintka padaka

mahpadaka muktvalim ekvali channavra

keyrayugalacatuaya valayvalim rmikvali
kcdmakaistra saubhgybharaa pdakaaka
ratnanpura pdgulyakam ekakare pam anyakare
akuam itarakare purekucpam aparakare pupabn
rmanmikyapduke svasamnavebhir varaadevatbhi
saha mahcakrdhirohaa kmevarkaparyakopaveanam
amtsavacaakam camanya karpravikm
nandollsavilsahsa magalrrtika chatra
cmarayugala darpaa tlavnta gandha pupa dhpa
dpa naivedya kalpaymi nama iti catuayupacrn
vidhya || Parks_4.5 ||
navamudr ca pradarya || Parks_4.6 ||
mlena tridh santarpya || Parks_4.7 ||
devy agnsuravyuu madhye diku ca aagni pjayitv ||
Parks_4.8 ||
vksakalahr nityaklinne madadrave sau iti kmevar |
sarvatra nityrpduketi yojyam | vgbhagabhuge bhagini
bhagodari bhagamle bhagvahe bhagaguhye bhagayoni
bhaganiptini sarvabhagavaakari bhagarpe nityaklinne
bhagasvarpe sarvi bhagni me hy naya varade rete surete
bhagaklinne klinnadrave kledaya drvaya amoghe bhagavicce
kubha kobhaya sarvasa [147] ttvn bhagevari ai bl je
bl bhe bl mo bl he bl he klinne sarvi
bhagni me vaam naya str hara ble hr bhagamlin | tro
my nityaklinne madadrave svh iti nityaklinn | praava
kro bhro krau jhrau chrau jrau svh iti bheru |
praavo my vahnivsinyai nama iti vahnivsin | myklinne
vk kro nityamadadrave hr iti mahvajrevar | my
ivadtyai nama iti ivadt | praavo my hu khe ca che
ka str hu ke hr pha iti tvarit | kumr kulasundar |
hasakalaraavgbhavahasakalaraabindumlinhasakalaraacatu
rdaaoa iti nity | my phre sr
akuapasmaravgbhavablpadanityamadadrave varma
phre myeti nlapatk | bhamarayam iti vijay | svaum iti

sarvamagal | tro namo bhagavati jvlmlini devadevi

sarvabhtasahrakrike jtavedasi jvalanti jvala jvala prajvala
prajvala trijtiyuktamyrephasaptakajvlmlini
varmaphaagnijyeti jvlmlin | (a) ckau iti citreti
pacadaa nity prathamatryasrarekhsthitapacadaasvareu
pjya | visau oa mlavidyay cbhyarcya || Parks_4.9 ||
madhye prktryasram adhynta munivedangasakhyn
yathsampradya pdukn divyasiddhamnavaughasiddhn
iv pact svairasi ntha yajet | etallaygapjanam iti
ivam || Parks_4.10 ||

__________________________________________________________________
________

5. Khaa: Lalitnavvaraapj
atha prthamike caturasre
aimlaghimmahimeitvavaitvaprkmyabhuktcchprptisarv
akmasiddhyant madhyame caturasre
brhmydymahlakmyant ttye caturasre
sakobhaadrvaakaraavayonmdanamahkuakhecarbj
ayonitrikha sarvaprvs t sampjy || Parks_5.1 ||
et prakaayoginyas trailokyamohanacakre samudr
sasiddhaya syudh saaktaya savhan saparivr
sarvopacrai sampjit santv iti tsm eva samayarcana
ktv || Parks_5.2 ||
karauddhim uccrya tripurcakrevarm avamya drm iti
sarvasakobhimudr pradarayet | cakrayogincakren
nmni bhinnni | ia samnam || Parks_5.3 ||
oaapatre kmkari nitykaleti nitykalnt
buddhykariahakrkariabdkarisparkarirpkari

raskarigandhkaricittkaridhairykarismtykari
nmkaribjkaritmkariamtkariarrkari et
guptayoginya sarvpariprake cakre samudr ity di
prvavat tmarakm uccrya tripurem iv dr iti
sarvavidrvi pradarayet || Parks_5.4 ||
dikpatre
kusummekhalmadanmadanturrekhveginyakumlinr
anagaprv samyait guptatarayoginya
sarvasakobhaacakre samudr ity di prvavad tmsanam
uccrya tripurasundarm iv klm iti sarvkarimudr
pradarayet || Parks_5.5 ||
bhuvanre
sakobhidrviykariyhldinsamohinstambhinjmbhiv
aakarrajanyunmdinyarthasdhinsampattipramantramay
dvandvakayakar sarvdr avamyait sampradyayoginya
sarvasaubhgya [158] dyakacakre samudr ity di
mantraea cakrsanam uccrya tripuravsin cakrevarm
iv bl iti sarvavaakarmudrm udghayet || Parks_5.6 ||
bahirdare
siddhipradsampatpradpriyakarmagalakrikmapradduk
havimocinmtyupraamanvighnanivriyagasundarsaubhgya
dyin sarvaprv sampjyait kulottrayoginya
sarvrthasdhakacakre manueam uktv mantrsanam uccrya
tripurrcakrevar pratyavamya sa ity unmdinmudr
dadyt || Parks_5.7 ||
antardare
jnaaktyaivaryapradjnamayvydhivininydhrasvarp
ppaharnandamayraksvarpipsitaphalaprad
sarvopapad [159] yaavy etni garbhayoginya
sarvarakkaracakre ia tadvat sdhyasiddhsanam uccrya
tripuramlin mny krom iti sarvamahku darayet ||
Parks_5.8 ||
are vainydyaaka namasthne pjmantrasannma et

rahasyayoginya sarvarogaharacakre ia spaa

mrtividym uccrya tripursiddhm rdhya
ivabhguddhiyukphre iti khecar dey || Parks_5.9 ||
babjny uccrya sarvajmbhaebhyo bebhyo nama dha
tha sarvasamohanya dhanue hr sarvavakaraya
pya kro sarvasthambhanykuya nama iti
mahtryasrabhyacaturdiku bdyyudhapj || Parks_5.10 ||
trikoe vkkmaaktisamastaprv
kmevarvajrevarbhagamlinmahdevya bindau caturth ||
Parks_5.11 ||
tism sm anantaram abhedya mladevy pj |
kmevarydicaturth nityn oa cakradevn navam
binducakrasth cety ekaiva | na tatra mantradevatbheda
krya | tanmahdevy eva | caturu sthaleu viercanam
vartate || Parks_5.12 ||
et atirahasyayoginya sarvasiddhiprade cakre | pariia
draavyam | vhanm uccrya tripurmb sambhvya hsau
iti bjamudrkti || Parks_5.13 ||
binducakre mlena devm iv e parpararahasyayogin
sarvnandamaye cakre samudr sasiddhi syudh saakti
savhan saparivr sarvopacrai sapjitstv iti punar mlam
uccrya, mahcakrevarm iv vgbhavena yoni pradarya ||
Parks_5.14 ||
prvavad dhpadpamudrtarpaanaivedydi dattv || Parks_5.15
||
bindun mukha bindudvayena kucau saparrdhena yoni ktv
kmakalm iti dhytv || Parks_5.16 ||
saubhgyahdayam mya || Parks_5.17 ||
vmabhgavihitatrikoavttacaturasre gandhkatrcite

vgbhavam uccrya vypakamaalya nama ity

ardhabhaktabharitmbhas dimopdimamadhyamabhjana
tatra nyasya || Parks_5.18 ||
praavamynte sarvavighnakdbhya sarvabhtebhyo hu
svh iti tri pahitv bali dattv || Parks_5.19 ||
pradakianamaskrajapastotrai santoya || Parks_5.20 ||
tadrpim ek akti blayopacrai sampjya t
mapacakena santarpya || Parks_5.21 ||
iai srdha cidagnau haviea hutv || Parks_5.22 ||
khecar baddhv kamasveti visjya tm tmani sayojayet iti
ivam || Parks_5.23 ||

__________________________________________________________________
________

6. Khaa: ymkrama
iyam eva mahat vidy sihsanevar smrj, tasy
pradhnasacivapada ym, tatkramavimi sad kry ||
Parks_6.1 ||
pradhnadvr rjaprasdana hi nyyyam || Parks_6.2 ||
brhme muhrte cotthya ayane sthitvaiva rpduk
praamya prn yamya mldidvdantaparyanta jvalant
parasavida vicintya manas mla trio japtv bahir nirgatya
vimuktamalamtro
dantadhvanajihvgharaakaphavimocanansaodhanaviatig
an vidhya || Parks_6.3 ||

mantrabhasmajalasnnev ia vidhya vastra paridhya ||

Parks_6.4 ||
sandhym upsya savitmaale dev svaraa vicintya
mlena trir arghya dattv yathakti santarpya || Parks_6.5 ||
ygagha praviysane dhraaktikamalsanya nama ity
upaviya || Parks_6.6 ||
samastaprakaaguptasiddhayogincakrarpdukbhyo nama iti
irasy ajalim dhya svagurupdukpj ca vidhya ||
Parks_6.7 ||
ai hra astrya pha ity astramantrea aguhdikanihnta
karatalayo krparayo dehe ca vypakatvena vinyasya ||
Parks_6.8 ||
ya iti vyu pigalaykya deham upavioya, ra iti vyum
kya deha dagdhv, va iti vyum kymtena
dagdhadehabhasma siktv, la iti vyum kya dha
vidhya, hasa iti vyum kya ivacaitanyam utpdya ||
Parks_6.9 ||
mlam ekaa uccrya vyum kya tria uccrya kumbhayitv
sakd uccrya recayet | eva recakaprakakumbhaka tridh
saptadh daadh oaadh v viracya tejomayatanu ||
Parks_6.10 ||
aaga blsahit mtk mlahnmukheu
ratiprtimanobhavn vinyasya || Parks_6.11 ||
mla saptadaadh khaayitv a brahmabile tri lale
catvri bhrmadhye dakavmekaayo a cau saptsye
dakavmarutikahev ekaika dakavmsayor aau ca
daa hdi daa dakavmastanayor av aau nava nbhau dvi
svdhihne a dhra eva vinyasya || Parks_6.12 ||
punar dhrdibrahmabilaparyanta saptadaakhan

uktasthneu vinyasya || Parks_6.13 ||

amtodadhimadhyaratnadvpe muktmldyalakta
caturdvrasahita maapa vicintya tasya
prgdicaturdvreu s sarasvatyai, l lakmyai, a
akhanidhaye, pa padmanidhaye nama l indrya
vajrahastya surdhipataye airvatavhanya saparivrya
nama r agnaye aktihastya tejo'dhipataye ajavhanya
saparivrya nama yamya daahastya pretdhipataye
mahiavhanya saparivrya nama k nirtaye
khagahastya rako'dhipataye naravhanya saparivrya
nama v varuya pahastya jaldhipataye
makaravhanya saparivrya nama y vyave dhvajahastya
prdhipataye ruruvhanya saparivrya nama s somya
akhahastya nakatrdhipataye avavhanya saparivrya
nama h nya trilahastya vidydhipataye
vabhavhanya saparivrya nama o brahmae
padmahastya satyalokdhipataye hasavhanya saparivrya
nama r viave cakrahastya ngdhipataye
garuavhanya saparivrya nama o vstupataye brahmae
nama ity ekdaadiku ekdaadevn arcayet || Parks_6.14 ||
ymkramamantrm dau tritrkumryoga kumryogo v,
tritr prvokt kumr bl eam uttnam || Parks_6.15 ||
gandhadravyea liptgas tmblmoditavadana
prasannaman bhtv || Parks_6.16 ||
suvararajatatmracandanamaaleu
bindutrikoapacakoadalaoaadaladalacaturdalacaturas
rtmaka cakrarja vilikhya || Parks_6.17 ||
mlena trivrajaptena uddhajalena
caturasravttaakoatrikoabindn praveena matsyamudray
vidhya a tmatattvya dhraaktaye vaua ity dhra
pratihpya dhmrrcir m jvalin jvlin visphuligin sur
surp kapil havyavh kavyavhety agnikal abhyarcya u
vidytattvya padmnanya vaua iti ptra pratihpya tapin

tpin dhmr marcir jvlin ruci suumn bhogad viv

bodhin dhri kam iti ptre sryakal abhyarcya ma
ivatattvya somamaalya nama iti uddhajalam prya
amt mnad p tui pu rati dhti ain candrik kntir
jyotsn r prtir agad pr prmt ceti candrakal
abhyarcya agnsuravyuu madhye diku ca aagni
vinyasya astrea sarakya kavacenvakuhya dhenuyon
pradarya mlamantrea saptao 'bhimantrya tajjalaviprubhi
ygagha pjopakarani cvokya || Parks_6.18 ||
tbhir krkitatrikoavttacaturasra maala vidhya
tasmin pupi vikrya prvavad dhra pratihpya agnikal
abhyarcya ptra pratihpya tasmin ptre hr ai
mahlakmvari paramasvmini rdhva [199] nyapravhini
somasrygnibhakii paramkabhsure gacchgaccha via
via ptra pratigha pratigha hu pha svheti pupjali
vikrya sryakal abhyarcya
brahmkhaasambhtam aearasasambhtam |
prita mahptra pyarasam vaha ||
ity dimam prya dvitya nikipya
akathditrirekhkitakoatraye halakn madhye hasa ca
vilikhya mlena daadh abhimantrya candrakal abhyarcya
agnsuravyuu madhye diku, aagni vinyasya astrea
sarakya kavacenvakuhya, dhenuyon pradarayet ||
Parks_6.19 ||
cakramadhye rmtam uktv gvarmrtaye nama iti mrti
kalpayitv bhya rmtam uktv gvaryamtacaitanyam
vhaymi ity vhya, oaabhir upacarya
uukaitryakarakaprabhajanadiku devy maulau parita
ca pjy agadevya | tanmantr sarvajandaya aau
saptaikdaa daa punar daviatikha
tritrkumrvgdaya sajtaya smnyamanuyukt ||
Parks_6.20 ||
pacd varaapj kuryt || Parks_6.21 ||
sarvacakradevatrcanni

vmakarguhnmiksandaadvityaakalaghtarptraprath
amabindusahapatitai dakakarkatapupakepai kuryt ||
Parks_6.22 ||
trikoe ratiprtimanobhavn || Parks_6.23 ||
pacramle pura dikramea dr drvaabya dr
oaabya kl bandhanabya bl mohanabya sa
unmdanabya nama iti tadagre mykmavgbl strm
upaju kmamanmathakandarpamakaraketanamanobhav ||
Parks_6.24 ||
aadalamle
brhmmahevarkaumrvaiavvrhmhendrcmucaik
, sendusvarayugmntydaya pjy | tadagre
lakmsarasvatratiprtikrtintipuituaya || Parks_6.25 ||
oaadale
vmjyehraudrntiraddhsarasvatkriyaktilakmsimohi
npramathinvsinvcvidyunmlinsurnandngabuddhik ||
Parks_6.26 ||
aadale
asitgarurucaakrodhanaunmattakaplabhaasahr
sadaisvarayugmdisayukt bhairavnt ca bhvany ||
Parks_6.27 ||
caturdala myuktatag siddhalakm ca mahmyuktatag
mahsiddhalakm ca || Parks_6.28 ||
ga gaapati du durg ba bauka ka ketrapl,
caturasre sampjy || Parks_6.29 ||
s sarasvatyai nama, itiprabhti, vstupataye brahmae
nama itiparyanta punas tatraivbhyarcya || Parks_6.30 ||
hasamrtiparaprakapranityakaruasampradyagur
caturasraprvarekhym abhyarcya || Parks_6.31 ||

svairasi smnyavieapduke abhyarcayet || Parks_6.32 ||

punar devm abhyarcya blay oaopacrn vidhya ||
Parks_6.33 ||
uddhajalena trikoavttacaturasra
vidhyrdhnnaprasalila sdimopdimamadhyama
su[sa]gandhapupa sdhra ptra nidhya || Parks_6.34 ||
rmtam uktv gvarma bali gha gha hu pha svh
rmtam uktv gvari aragata m trhi trhi hu pha
svh ketraplanthema bali gha gha pha svh iti
mantratrayea
vmaprightakarsphoasamudacitavaktranrcamudrbhi
bali pradya || Parks_6.35 ||
ymal aktim hya blay tm abhyarcya tasy hasta
dimopdimau dattv tattva odhayitv taccheam urarktya
yogyai saha haviea svkuryt || Parks_6.36 ||
eva nityasapary kurvan lakajapa japtv
taddaakramea ca homatarpaabrhmaabhojanni
vidadhyt || Parks_6.37 ||
etanmanujp na kadamba chindyt gir klti na vadet
vveunartanagyanagthgohu na parmukho gacchet
gyaka na nindyt || Parks_6.38 ||
lalitopsako nekukhaa bhakayet na div smared vrtl
na jugupseta siddhadravyi na kuryt stru nihurat
vrastriya na gacchet na ta hanyt na taddravyam apaharet
ntmecchay mapacakam urarkuryt kulabhraai saha nsta
na bahu pralapet yoita sambhamm apratisambhamo
na gacchet kulapustakni gopyet iti ivam || Parks_6.39 ||

__________________________________________________________________

________

7. Khaa: Vrhkrama
ittha sg sagtamtkm iv
savitsmrjsihsandhirhy lality mahrjy
daanyiksthny
duanigrahainugrahanirargaljcakr samayasaket
kolamukh vidhivad varivasyet || Parks_7.1 ||
tatrya kramo mahrtre buddhv svahdayaparamke
dhvanantam anhatadhvanim rjitnandadyakam avamya ||
Parks_7.2 ||
ivdirgurubhyo nama iti mrdhni badhnyd ajalim ||
Parks_7.3 ||
vcam uccrya glaum iti ca paddhatv asy sarve manavo
japy || Parks_7.4 ||
mldiamantrai yathmantra ligadeha odhayet ||
Parks_7.5 ||
mlagakt suumnpathena jvaiva paraive yojaymi
svh ya sakocaarra oaya oaya svh ra
sakocaarra [209] daha daha paca paca svh va
paramaivmta varaya varaya svh la mbhavaarram
utpdayotpdaya svh hasa so 'ham avatarvatara ivapadt
jva suumnpathena pravia mlagakam ullasollasa jvala
jvala prajvala prajvala hasa so 'ha svh iti bhtauddhi
vidhya || Parks_7.6 ||
mtksampuit dvitr
knanavttadvyakirutinsgaohadantamrdhsyadopatsa
ndhyagraprvadvayaphanbhijaharahddormlparagalakak
ahddipipdayugalajaharnaneu vinyasya || Parks_7.7 ||

andheprabhti saptrapacakam aguhdikanihntam ||

Parks_7.8 ||
v namo bhagavatty rabhya trayodaabhir hdaya, abhi
ira, daabhi ikh, saptabhi saptabhi saptabhi
kavacanetrstri, vinyasya || Parks_7.9 ||
gandhdibhir alaktya arghya odhayet || Parks_7.10 ||
tmano 'grabhge gomayena vilipte, hetumiritajalena
caturasra vartula akoa trikoa antarntara vilikhya,
arghyaodhanamanubhi ymkramoktai dhrrghyaptri
saodhya, smnyenbhyarcya, tad arghya vaa ity
uddhtya, svheti sasthpya, hu ity avakuhya, vaua ity
amtktya, pha iti sarakya, nama iti pupa nikipya,
mlena nirkya, tatpatai pvayitv saparyvastni ||
Parks_7.11 ||
(1) irovadanahdguhyapdeu prvoktasaptakapacaka
vinyasya (2) vidym aadh khaayitv,
pddijnujnvdikaikaydinbhinbhydihdayahdaydikah
akahdibhrmadhyabhrmadhydilalalaldimauliu
ekatriat sapta sapta sapta sapta sapta pacatriad
ekdarakhan (3) mtksthneu mlamanupadni ca
nyasya || Parks_7.12 ||
prvoktn aakhan ekaikaa uccrya prvokteu sthneu
hl arvya kititattvdhipataye, hl bhavya
ambutattvdhipataye, hl rudrya vahnitattvdhipataye, hlai
ugrya vyutattvdhipataye, hlau nya
bhnutattvdhipataye, so mahdevya somatattvdhipataye,
ha mahdevya yajamnatattvdhipataye, au bhmya
katattvdhipataye nama iti tattvanysa || Parks_7.13 ||
mlena sarvea vypaka ktv dev dhytv || Parks_7.14 ||
purata paapaasuvararajatatmracandanaphdinirmita

dimanohara
caturasratrayasahasrapatraatapatrapatraaasrapacsratry
asrabindulakaa kolamukhcakra viracya || Parks_7.15 ||
tatra kusumjali vikrya svaraprkrya sudhbdhaye
varhadvpya varhaphya nama iti | dhraaktaye, ku
krmya, ka kandya, a anantanlya nama iti ca
dharmdibhi saha oaamantrai phe abhyarcya || Parks_7.16
||
tripacaaaradalakaatasahasrrapadmsanya nama iti
cakramanun cakram iv || Parks_7.17 ||
vahnimaalya sryamaalya somamaalya nama iti
trayo guamantr tmamantr catvra iti saptaviatikam
ida phe varivasanyam || Parks_7.18 ||
hau pretapadmsanya sadivya nama iti cakropari
devysanavimi || Parks_7.19 ||
vrhmrtaye ha ha ha ha hu pha iti,
vgglaumdiglauvgant, mrtikara, vidy || Parks_7.20 ||
mlavidyay
vhanasasthpanasanidhpanasanirodhanasammukhkara
vakuhanavandanadhenuyonr baddhv || Parks_7.21 ||
devyaganyastaaagapacga || Parks_7.22 ||
pdyrghycamanyasnnavsogandhapupadhpadpanrjanac
hatracmaradarpaarakcamanyanaivedyapnyatmblkhya
oaopacrakptyante || Parks_7.23 ||
dhyna devy meghamecak kuiladar kapilanayan,
ghanastanamaal
cakrakhagamusalbhayaakhakheahalavarapi padmsn
vrtl dhyey || Parks_7.24 ||

daadh tasys tarpaa kuryt || Parks_7.25 ||

tryasre jambhinmohinstambhinya || Parks_7.26 ||
pacre andhinrundhinyau t ca || Parks_7.27 ||
akoe k brahm, l mhevar, h kaumr, s
vaiav, ai indr, au v cmu tasyaivgreu madhye
ca yamaray y y y yai yau ya ykini jambhaya
jambhaya mama sarvaatr tvagdhtu gha gha
aimdivaa kuru kuru svheti | anys dhtunthnm apy
eva bje nmani dhtau tv rdhanakarmai mantrasannma |
ramaray rkii raktadhtu piba piba lamaray lkini
msadhtu bhakaya bhakaya amaray kini
medodhtu grasa grasa kamaray kkini asthidhtu
jambhaya jambhaya samaray skini majjdhtu gha gha
hamaray hkini ukradhtu piba piba aimdivaa kuru
kuru svh iti dhtunthayajanam || Parks_7.28 ||
anantara aasrobhayaprvayo krodhinstambhinyau
cmaragrhiyau tatraiva stambhanamusalyudhya
karaahalyudhya nama aard bahi purato devy
krau krau caoccaya nama iti tadyajanam ||
Parks_7.29 ||
aadale vrtlvrhvarhamukhyandhinydaya paca
tadbahi mahmahiya devvhanya nama || Parks_7.30 ||
(1) atre devpurato dalasandhau jambhiny indrypsarobhya
siddhebhyo dvdadityebhyo 'gnaye sdhyebhyo vivebhyo
devebhyo vivakarmae yamya mtbhyo rudraparicrakebhyo
rudrebhyo mohinyai nirtaye rkasebhyo mitrebhyo
gandharvebhyo bhtagaebhyo varuya vasubhyo
vidydharebhya [221] kinnarebhyo vyave stambhinyai
citrarathya tumburave nradya yakebhya somya kuberya
devebhyo viave nya brahmae avibhy dhanvantaraye
vinyakebhyo nama iti devatmaalam iv (2) tadbahi au
kau ketraplya nama, sihavarya devvhanya nama iti

ca tad ubhaya varivasyet | tadbahi mahkya mgarjya

devvhanya nama iti tatpj || Parks_7.31 ||
(1) sahasrre aadh vibhakte airvatya puarkya vmanya
kumudyjanya pupadantya srvabhaumya supratkya
nama iti tatpj bahi sudhbdher v | (2) bhyaprkradiku
adha upari ca hetukdaya, bhairavaketraplaabdayukt
pratyeka kaumdaya ca yaavy |
hetukatripurntakgniyamajihvaikapdaklakarlabhmarpaha
kecal daa bhairav || Parks_7.32 ||
eva avaram iv punar dev tridh santarpya sarvair
upacrair upacarya || Parks_7.33 ||
purato vmabhge hastamtra jalenopalipya
rudhirnnaharidrnnamahiapalasaktuarkarhetuphalatrayamk
ikamudgatrayamacradadhikraghtai uddhodana
sammardya carayudhapramn daapin vidhya tatra
nidhya kapitthaphalamnam eka pia ca tatsampe
sdimopdimamadhyama caaka ca nikipya daapin
hetukdibhyo madhyamapia caaka ca caoccaya
tattanmantrai datv vndam rdhya || Parks_7.34 ||
yathvibhava rguru satoya || Parks_7.35 ||
samprayauvan salakamadanonmdins tisra aktr
hya bauka caikam abhyarcya snapayitv gandhdibhir
alaktya vrtlbuddhy ek akti madhye
krodhinstambhinbuddhy dve itare prvayo caoccaadhiy
baukam agre sthpayitv sarvair dravyai satoya mama
rvrtlmantrasiddhir bhyd iti t prativadet t ca prasdantv
adhidevat iti bryu || Parks_7.36 ||
eva saparivrm udr bhdravadanm upatoya laka
puracaraa ktv yaddaa tpicchakusumair hutv
mantra sdhayet || Parks_7.37 ||
tata ca pjit devm tmani yojayitv svaira viharann

jsiddha sukh viharet iti ivam || Parks_7.38 ||

__________________________________________________________________
________

8. Khaa: Parkrama
iti vidhivat ktavrtlvarivasya sihsanavidyhdayam
anuttara parbjarpa dhma tatkramaprva vimet ||
Parks_8.1 ||
prabhuhdayajtu pade pade sukhni bhavanti || Parks_8.2 ||
atho 'nuttarapaddhati vykhysym || Parks_8.3 ||
kalye samutthya brahmakoaravartini sahasradalakamale
sanniviy sauvararpy pary
caraayugalavigaladamtarasavisaraparipluta vapu dhytv ||
Parks_8.4 ||
snta ucivsovasna, sauvarena trir camya, dvi
parimjya, sakd upaspya, caku, nsike, rotre, ase,
nbhi, hdaya, ira cvamya, eva trir camya || Parks_8.5
||
rmduucitamam sana sauvarasryajapbhimantrita
mlamantrokitam adhihya || Parks_8.6 ||
udagvadano maun bhitavigraho mlaprvea deikamanun
mastake deikam iv || Parks_8.7 ||
vmaprightai choiktrayea ptldigatn
bhedvabhsina vighnn utsrya || Parks_8.8 ||
iromukhahnmlasarvgeu mla vinyasya || Parks_8.9 ||

kkacacpuktin mukhena sacoynila saptaviatio

mla japtv vedya nbhau samudrya puna saptaviatio
japtv aguhena ikh badhv punar anilam prya tena
mle cidagnim utthpya tatra vedyasya vilaya vibhvya ||
Parks_8.10 ||
gomayenopaliptacaturasrabhtale pravahatprvakaraktay
matsyamudray divyagandhmbuyutay
bhvyomavyuvahnimaalni ktv || Parks_8.11 ||
ymvat smnyavierghye sdayet || Parks_8.12 ||
sarve 'pi parkramamanava sau varaprv kry ||
Parks_8.13 ||
bhgucaturdaaoaadvirvty, varaaaga
sarvamlaavty, mantraaaga ca, ktv || Parks_8.14 ||
ubhbhym arcayitv || Parks_8.15 ||
mlam uccrya, t cinmaym nandalakam
amtakalaapiitahastadvay, prasann, dev, pjaymi
nama svh iti sudhdevm abhyarcya tay samprokya
varivasyvastni || Parks_8.16 ||
prva nbhau sammudrita cidagnivilna taptyodravavat
atriattattvakadambaka htsaroje samnya || Parks_8.17 ||
mlajaptai kusumakepai vakyamai ca mantrair
sanakpti kuryt mldiyogaphya nama ity antni tni ca
pthivyaptejovyvkagandharasarpasparaabdopasthapyup
dapivgghrajihvcakustvakrotr [243]
hakrabuddhimanapraktipuruaniyatiklargakalvidymy
uddhavidyevarasadivaaktiiv | eva parcakra ktv ||
Parks_8.18 ||
tatraitadaikyavimararpi oaakal par devm vhya
|| Parks_8.19 ||

akalakaakbh tryak candrakalvat |

mudrpustalasadbhu ptu m, param kal ||
iti dhytv || Parks_8.20 ||
mldim uccrya prakarpi parbharik, mlamadhyam
uccrya vimararpi parbharik, mlntyam uccrya
prakavimararpi parbhariketi tribhi devy
mlahnmukhev abhyarcya samastam uccrya,
mahprakavimararpi parbhariketi, daavram
avamya tm eva dev, klgnikoidpt dhytv ||
Parks_8.21 ||
tasy kriysamabhivyhrea vedyam akhila hutv ||
Parks_8.22 ||
mlam uccrya, smnyapdukay svamastakasthya gurave
arghya nivedya || Parks_8.23 ||
puna cidagnim uddpta vibhvya || Parks_8.24 ||
divyaugha tisra pduk siddhaugha tisra mnavaugham
av abhyarcya || Parks_8.25 ||
parbharikghorarkahaaktidharakrodhatryambaknandapr
atibhdevyamb, vrasavidnandamadhurdevyamb,
jnarrmayog iti, parkramapduk || Parks_8.26 ||
tata kalmanun bali nivedya || Parks_8.27 ||
havieam tmastkuryt | iti ivam || Parks_8.28 ||

__________________________________________________________________
________

9. Khaa: Homavidhi
atha sveamantrasya homavidhna vykhysyma ||
Parks_9.1 ||
caturasra kuam athav hastymam aguhonnata
sthaila ktv || Parks_9.2 ||
smnyrghyam upaodhya tenvokya || Parks_9.3 ||
prcr udcs tisras tisro rekh likhitv || Parks_9.4 ||
tsu rekhsu brahmayamasomarudravivindrn,
atrnamassampuitn abhyarcya || Parks_9.5 ||
sahasrrcie hdayya nama, svastiprya irase svh,
uttiha puruya ikhyai vaa, dhmavypine kavacya hu,
saptajihvya netratrayya vaua, dhanurdharya astrya pha iti
aaga vidhya tena aagena kuam abhyarcya ||
Parks_9.6 ||
tatrakoaakoatrikotmaka agnicakra vilikhya ptyai
vetyai aruyai kyai dhmryai tvryai sphuliginyai
ruciryai jvlinyai nama iti trikoamadhye vahne phaakt
sampjya ta tamase, ra rajase, sa sattvya, m tmane, am
antartmane, pa paramtmane, hr jntmane nama iti
tatraivbhyarcayet || Parks_9.7 ||
tato janiyamavahne pitarau vgvarvagvarau phe
'bhyarcya tayor mithunbhva bhvayitv hr
vgvarvgvarbhy nama iti dhytv || Parks_9.8 ||
arae sryakntt dvijaghd v vahnim utpdya mtptre
tmraptre v gneyym ainy nairty v nidhya,
agniakala krvyda nairty visrya
nirkaaprokaatanvakuhandibhi viodhya [248] o
vaivnara jtaveda ihvaha lohitka sarvakarmi sdhaya
svh iti mldhrodgatasavida lalanetradvr nirgamayya

ta bhygniyukta ptayet || Parks_9.9 ||

kavacamantrea indhanair cchdya || Parks_9.10 ||
agni prajvalita vande jtaveda hutanam |
suvaravaram anala samiddha vivatomukham ||
ity upasthya || Parks_9.11 ||
uttiha haritapigala lohitka sarvakarmi sdhaya me dehi
dpaya svh iti vahnim utthpya || Parks_9.12 ||
citpigala hana hana daha daha paca paca sarvajjpaya
svh, iti prajvlya || Parks_9.13 ||
atravco namomantrea
pusavanasmantajtakarmanmakarannapranacaulopanay
anagodnavivhakarmy amukgner amuka karma kalpaymi
nama iti vidhya || Parks_9.14 ||
pariicya paristrya paridhya || Parks_9.15 ||
triayanam arubha baddhamauli suukl
ukam aruam anekkalpam ambhojasastham |
abhimatavaraaktisvastikbhtihasta
namata kanakamllaktsa knum ||
iti dhytv || Parks_9.16 ||
(1) aakoe jtavedase saptajihvya havyavhya avodarya
vaivnarya kaumratejase vivamukhya devamukhya nama
iti (2) akoe aaga (3) trikoe agnimantrea agni
pjayitv || Parks_9.17 ||
hirayyai kanakyai raktyai kyai suprabhyai atiraktyai
bahurpyai nama ity agne saptajihvsu mlauddhenjyena
sapthut kuryt || Parks_9.18 ||
vaivnarottihacitpigalair agnes tridhhuti vidhya ||
Parks_9.19 ||

bahurpajihvym i devatm vhya pacopacrair

upacarya || Parks_9.20 ||
sarvs cakradevnm ekhuti hutv, namo'ntn pdukntn
en mantrn svhntn vidhya juhuyt || Parks_9.21 ||
atha pradhnadevatyai dahutr juhuyt || Parks_9.22 ||
yadi kmyam psed abhadevatyai vijpya sakalpa
ktvaitvatkarmasiddhyartham etvadhut kariymti ||
Parks_9.23 ||
tiljyai nty annennnymtya samicctapallavair
jvaraamya drvbhir yue ktamlair dhanyotpalair bhgya
bilvadalai rjyya padmai [252] smrjyya uddhaljai
kanyyai nandyvartai kavitvya vajulai puayai
mallikjtpunngair bhgyya
bandhkajapkiukabakulamadhukarair aivaryya lavaair
karaya kadambai sarvavayya litaulair dhnyya
kukumagorocandisugandhai saubhgyya palapupai
kapilghtair v tejase dhattrakusumair unmdya viavkai
nimbalemtakavibhtakasamidbhi atrunya
nimbatailktalavaair mraya kkolkapakair vidveaya
tilatailktamarcai ksavsanya juhuyt || Parks_9.24 ||
bali pradya || Parks_9.25 ||
o bhr agnaye ca pthivyai ca mahate ca svh |
o bhuvo vyave cntarikya ca mahate ca svh |
o suvar dityya ca dive ca mahate ca svh |
o bhr bhuvas suva candramase ca nakatrebhya ca digbhya
ca mahate ca svh |
iti caturbhir mantrai mahvyhtihoma ktv || Parks_9.26 ||
ita prva prabuddhidehadharmdhikrato
jgratsvapnasuuptyavasthsu manas vc karma
hastbhy padbhym udarea in yat smta yad ukta

[254] yat kta tat sarva brahmrpaa bhavatu svh, iti

brahmrpahuti ktv || Parks_9.27 ||
cidagni devat ctmany udvsaymi nama ity udvsya ||
Parks_9.28 ||
tadbhasmatilakadharo lokasammohanakra sukh viharet | iti
ivam || Parks_9.29 ||

__________________________________________________________________
________

10. Khaa: Sarvasdhraakrama

athta sarve mantr smnyapaddhati
vykhysyma || Parks_10.1 ||
ymvat sandhydyarghyaodhanaparyanta nysavarjam ||
Parks_10.2 ||
anuktaaagasya ajtiyuktamyay aagam || Parks_10.3 ||
bindutriaarangadalacatupatracaturasramaya cakram ||
Parks_10.4 ||
bindau mukhyadevatecchjnakriyaktayas tryasre, aare
tattataagny aadale brhmydy, caturdale
gaapatidurgbaukaketre, caturasre dikpl || Parks_10.5 ||
tritrkumrbhy sarve kramamantr prayoktavy ||
Parks_10.6 ||
tattanmlenvhana kalmanun balir anena kramehuti ||
Parks_10.7 ||

atha ramiml || Parks_10.8 ||

suptotthitenai manasaikavram varty || Parks_10.9 ||
(1) praavo bhr bhuvas suva
tatsavitur vareiya bhargo devasya dhmahi |
dhiyo yo na pracodayt ||
iti triadvar gyatr ||
(2) yata indra bhaymahe tato no abhaya kuru |
maghava chagdhi tava tan na taye vidvio vimdho jahi ||
svastid viaspatir vtrah vimdho va |
[258] vendra pura etu na svastid abhayakara ||
ity aindr saptaayar sakae bhayanin ||
(3) praavo ghis srya ditya ity ar saur tejod ||
(4) praava kevalo brahmavidy muktid ||
(5) tra parorajase (')svad om iti navr turyagyatr
svaikyavimarin ||
ramipacakam etanmlahtphlavidhibiladvdantabjatay
vimavyam || Parks_10.10 ||
(1) srykitejase nama | (2) khecarya nama | (3) asato m
sad gamaya | (4) tamaso m jyotir gamaya | (5) mtyor mmta
gamaya | (6) uo bhagavn ucirpa | (7) haso bhagavn
ucir apratirpa ||
(8) vivarpa ghina jtavedasa
hiramaya jyotir eka tapantam |
sahasrarami atadh vartamna
pra prajnm udayaty ea srya ||
[259] (9) o namo bhagavate sryya aho vhini vhiny aho
vhini vhini svh ||

(10) vayas supar upasedur indra

priyamedh ayo nthamn |
apadhvntam ruhi prdhi cakur
mumugdhy asmn nidhayeva baddhn ||
(11) puarkkya nama | (12) pukarekaya nama | (13)
amalekaya nama | (14) kamalekaya nama | (15)
vivarpya nama | (16) rmahviave nama ||
iti oaamantrasamairpi dradiprad ckumat vidy ||
Parks_10.11 ||
praavo gandharvarja vivvaso mama abhilaitmuk
kany prayaccha tato 'gnivallabhety uttamakanyvivhadyin
vidy || Parks_10.12 ||
tro namo rudrya pathiade svasti m sampraya iti
mrgasakaahri vidy || Parks_10.13 ||
tras tre padam uktv tuttre ture abda ca dahanadayiteti
jalpacchaman vidy || Parks_10.14 ||
acyutya nama, anantya nama, govindya nama iti
mahvydhivinin nmatray vidy || Parks_10.15 ||
pacem ramayo mldiparikaratay prapacy || Parks_10.16
||
praava kamal bhuvan madano glc caturdaapacadaau
ga gaapataye varayugala da sarvajana me abdo vaam
naygnivmalocaneti mahgaapatividy pratyhaaman ||
Parks_10.17 ||
praavo nama ivyai, praavo nama ivyeti dvdar,
ivatattvavimarin vidy || Parks_10.18 ||
praava kamadakarutibindupio bhguoao m
playadvandvam iti dar mtyor api mtyur e vidy ||

Parks_10.19 ||
tra namo brahmae dhraa me astv anirkaraa
dhrayit bhysa karayo ruta mcyohva mammuya
o iti rutadhri vidy || Parks_10.20 ||
rkadiknt sarve var bindusahit mtk
sarvajatkar vidy || Parks_10.21 ||
ramaya paca mldiraktmakatay yaavy || Parks_10.22
||
ivaaktikmakitimyravndusmarahasapurandarabhuvanpa
rmanmathavsavabhauvan ca ivdividy
svasvarpavimarin || Parks_10.23 ||
klaabdd vmekaabindur eko 'nantayonibindavo 'nya
akarapartrilavisayo 'para caita eva kha pratilom
ak sampatkar vidy || Parks_10.24 ||
sam uccrya sinitye svheti ham ity uktv sthitipre nama
ity analabindumahsahri ke padc caaabda kli pha
ity agnibindusaptamamudrbja mahnkhye anantabhskari
mahcaapadt kli pha iti sisthitisahrkhyn
prtilomya khecarbja mahcaav ca yogvarti
vidypacakarpi klasakari paramyupradyin ||
Parks_10.25 ||
tritr saptamamudr ivayukaktir ahayugalam etatpacaiva
lomyam iti uddhajnamay mbhav vidy || Parks_10.26 ||
bhgutrilavisaya parvidy || Parks_10.27 ||
pacem ramayo mldyadhihnatay parikalpany ||
Parks_10.28 ||
vkkmaaktayo 'nulomavilom punar anulom iti riyo
'gabl || Parks_10.29 ||

bhuvan kamal subhag tro namo bhagavati pre ekharam

anna mambhilaitam uktvnna dehi dahanajyeti riya
upgam annapr || Parks_10.30 ||
praava pditryar ehi paramevarty uktv
vahnivmkyuktir iti rpratyagam avrh || Parks_10.31 ||
tritrika saptamamudr
ivaaktisavartapupacamapurandaravaray
aktiivakamnte vdivaray
ivabhgutrilabindubhguivatrilavisaya rprva
svagurunmato 'kar ceti rpduk ca || Parks_10.32 ||
etbhi catasbhir yukt mlavidy smrj mldhre vilocany
|| Parks_10.33 ||
mdanaaktibindumlinvsavamyghoadokarakandarpagag
anamaghavadbhuvanabhgupupababhmyeti seya tasy
mahvidy || Parks_10.34 ||
vnatir ucchiacali mtam uktv gi sarvapadd vaakari
vahnivmalocaneti ymga laghuym || Parks_10.35 ||
kumrm uccrya vadadvandva vkpada vdini vahnipriyeti
ymopga vgvdin || Parks_10.36 ||
praava opinkudapavpasasyaicacmhadaabd,
hdhnaltairitvirvavnrumivyecchekhar, nakul
ympratyagam || Parks_10.37 ||
lalitpdukditrikasthne kumr yojy ia tadvat iti
ympduk ca || Parks_10.38 ||
catasbhir yukt hccakre ym yaavy || Parks_10.39 ||
tadvidy tu tritr kumr
nabhavartavasajamahsamuranimysarvakasastrruvaka

sadumvakasasavakasalovakaakavamyahvar
omogatimgrirvananorirvakhajimadanarrvajaarirvapua
arirvaagaarirvatvaarirvakaarimumeanasvnta
mantrdi bjaaka prtilomyam iti aanavativar ||
Parks_10.40 ||
hara sabindur vprvarhi sthu sabindur unmattapada
bhaiabdo ravipdukbhy nama iti vrtlyaga laghuvrtl
|| Parks_10.41 ||
veddibhuvana namo vrhi ghore svapna hadvitaya
agnidr iti vrtlyupga svapnavrtl svapne
ubhubhaphalavaktr || Parks_10.42 ||
vg ghdaya bhagavati tiraskarii mahmye paupadj
janamanacakustiraskaraa kurudvitaya varma pha
pvakaparigraha iti vrtlpratyaga, tiraskari || Parks_10.43 ||
ympdukmantrditribjam apahya vg glaum iti yojyam |
e vrtlpduk || Parks_10.44 ||
vidybhir etbhir yukt phlacakre paripjy bhagavatya
bhdramukh || Parks_10.45 ||
manur idam yo 'ya vkpuita glau
nabhavavlirtvhirvahakhirmuaanimadhedhinajajani
mahehinastastanimarvaadunrvesavkttakukhatihvb
hakukuvaabd yathkrama
mogatirtvlirvhirmuvahakhidhedhinarurunimabhebhina
momonimabhebhinasaduprasarvacicarmugajistanarur
ughrayaabdopet vk glau visyant ca saptam
catvro varmstrya pha iti dvdaottaraatkar ||
Parks_10.46 ||
pacamaikdaabjavarj rr eva rprtividy brahmakoare
yaavy || Parks_10.47 ||
ympdukprathamatrikasthne tratraya kumr vk glau

iti yojyam | tata parastc chea samnam || Parks_10.48 ||

iya mahpduk sarvamantrasamairpi svaikyavimarin
mahsiddhipradyin dvdante yaavy || Parks_10.49 ||
eva ramiml sampr | sarvagtra uddhavidymayatanu
sa eva paramaiva || Parks_10.50 ||
atha vighnadevat | irimilikirikilipadt parimirom ity eka |
praavo my namo bhagavati mahtripurd bhaivard
ravipadam anu mama traipurarak kuru kuru iti dvitya |
sahara sahara vighnarakovibhakn klaya hu pha svh
iti ttya | bl raktbhyo yoginbhyo nama iti caturtha | s
srasya bahvanya nama iti pacama | dumuluu muluu
my cmuyai nama iti aha | ete manavo
lalitjapavighnadevat || Parks_10.51 ||
hasanti hasitlpe pada mtam uktv gparicrike mama
bhayavighnana kurudvitaya savisargahatritayam iti
ymvighnadev || Parks_10.52 ||
sta stambhinyai nama iti kolamukhvighnadev || Parks_10.53 ||
ete tattajjaprambhe japtavy || Parks_10.54 ||
lalit prhe | aparhe ym | vrtl rtrau | brhme muhrte
par || Parks_10.55 ||
vyavahradeasvtmyaprodvegasahymayavaysi
pravicryaiva tadanukla pacamdiparmara || Parks_10.56
||
sarvabhtair avirodha || Parks_10.57 ||
paripanthiu nigraha || Parks_10.58 ||
anugraha sariteu || Parks_10.59 ||

guruvat guruputrakalatrdiu vtti || Parks_10.60 ||

dimasya svaya sevanam gamady doada tyjyam ||
Parks_10.61 ||
snandasya rucirasymodino laghuno vrkasya gauasya
piapraktina andhaso vlkalasya kausumasya v
yathdeasiddhasya v tasya parigraha || Parks_10.62 ||
tadanantara madhyamayor asvayam asuvimocanam | updime
nya niyama | madhyame tu svaya sajapane tatrya
mantra
udbudhyasva pao tva hi nivas tva ivo hy asi |
ivotkttam ida pia mattas tva ivat vraja ||
iti || Parks_10.63 ||
sarvatra vacanaprva pravtti || Parks_10.64 ||
daakulavknupaplava || Parks_10.65 ||
strvnddimakalaasiddhaligikrkulakumrkulasahakrokai
kataruparetvanimattaveyymraktavasanmattebhn
darane vandanam || Parks_10.66 ||
pacaparvasu vierc || Parks_10.67 ||
rambhataruayauvanaprauhatadantonmannavasthollseu
prauhnt samaycr | tata para yathkm |
svairavyavahreu vrvrev ayathmanand adha pta ||
Parks_10.68 ||
rakttygaviraktkramaodsnpralobhanavarjanam ||
Parks_10.69 ||
ghakbhayalajjjugupskulajtiln kramevasdanam
|| Parks_10.70 ||
gurupragurusannipte praguro prathama praati tadagre
tadanurodhena tannativarjanam || Parks_10.71 ||

abhyarhitev aparmukhyam || Parks_10.72 ||

mukhyatay prakavibhvan || Parks_10.73 ||
adhijigami arrrthsn gurave dhraam || Parks_10.74 ||
etaduktakaraam || Parks_10.75 ||
aparkaa tadvacane vyavasth || Parks_10.76 ||
sarvath satyavacanam || Parks_10.77 ||
paradradhanev ansakti || Parks_10.78 ||
svastutiparanindmarmaviruddhavacanaparihsadhikkrkroatr
sanavarjanam || Parks_10.79 ||
prayatnena vidyrdhanadvr prakhytisamveanecch cety
ete smyikcr || Parks_10.80 ||
pare ca strnui || Parks_10.81 ||
ittha viditv vidhivad anuhitavata kulanihasya sarvata
ktaktyat arratyge vapacaghakyor nntara jvanmukta
|| Parks_10.82 ||
ya im daakha mahopaniada
mahtraipurasiddhntasarvasvabhtm adhte sa sarveu
yajeu ya bhavati ya ya kratum adhte tena tensyea
bhavati iti hi ryate ity upaniat iti ivam || Parks_10.83 ||
athta sarve mantr, atha sveamantrasya, iti vidhivat,
ittha sg, iyam eva mahat vidy, atha prthamike
caturasre, atha hccakrasthit, eva gaapatim iv, ittha
sadguro, athto dk vykhysyma | atha, evam, atha,
ittham, atha sveeti paca || Parks_10.84 ||

iti
rduakatriyakulaklntakareukgarbhasambhtamahdevapr
adhnaiyajmadagnyarparaurmabhrgavamahopdhyyam
ahkulcryanirmita kalpastra sapram || Parks_10.85 ||

Guhyakali and Guhyasundari

By Sri Kamakoti Mandali on Jun 22, 2013 | In Srividya

||
In rkula Tantra, one performs the vara a pj of five forms of Kliks during five specific paur am
titihis. Of these, the paur am of Jye ha
msa is of great significance. On this day, during the brahma
muhrta, the upsaka performs the krama for Guhyasundar where Mahtripurasundar is worshiped
through the Guhya o a mantra as the combination of fourteen Mahvidys, where each letter of her
mantra represents a Mahvidy. Instead of kdi or hdi mantras, the interesting part of this mantra is
the application of sdi vidy to represent Sundar within the pantheon of various Mahvidys
represented by the Mahmantra.

Having performed rkrama for Guhyasundar in the day with the attitude of Dvaitdvaita - mainly
meditating on the Supreme Mother in the Anhata padma, one performs the sapary of Guhyaklik
during mahni with the attitude of Pr dvaita, and within the Mldhra and Sahasrra chakras.
The prakriy begins with performing 72 or 108 aktyutthpana pr ymas while concentrating on
fiery red bjapancaka of Sahasrnan Guhyakl during the five phases of respiration. If one is unable
to come face to face with the Mahakti through this, one does not continue with the krama, as the
state of Advaita with the Great Mother has to be experiential and not conceptual or imaginary like in
the case of ja a vednta.
Then one begins to perform the sapary within the rcakra with soha bhva. After the sixteen ptras
are established with a mix of both tritr of Lalit and bjapacaka of Guhyakl, one begins by
worshiping the below deities in the thirty-six petalled lotus:
Karl, vikarl, ktyyan, pherurv, ulkmukh, bha , kaplin, manavsin, klartrik,
rudr , ca ik,
kaulin, ugr, klakar , patagin, jlandhar, ngahri , avsan, mahkhecar,

mahmy, tpin, lambodar, pigaja,

bhm, vajranakh, jvlmlin, k obhi , aparjit, parpar,
virp, vidyujjihv, ghorada r,
and vivarp.
meghand, pradpt, kaka

In the thirty-two petalled lotus, the following deities are worshiped:

Klevar, bhogavat, gaur, bhairav, durg, klik, cmu , ivadt, mhevar, kauik, jayant,
mahmagal, medh, kambhar, nt, ambik, bhrmar, apar , mahodar, ghorarp, vedavat,
k emakar, mahnidr, bhavn, vijay, um, a ahsin,
mu amlin,
mahpicin, ptan,

kumbhodar and jagadgrsin.

In the twenty-four petalled lotus, the following deities are invoked:
Mahlak m, annapr , mtag, sarasvat, avr h, nityaklinn, padmvat, mahi amardin,
bhuvanevar, bagalmukh, ulin, aghor, tvarit, vgvdin, dhanad, kiratevar, kukku, ca ik,

bar, ucchi ac
nkul, lava evar, jtavedas and takar .
lin,

In the sixteen-petalled lotus:

Ca evar,
ca agha
, siddhilak m, mahklasakar i , chinnamast, ekaja,

bl tripur,
mahtripurasundar, nlapatk, harasiddhik, kubjik, rjarjevar, svar akevar,
anagaml,

madhumat and hayagrvevar.

In the twelve-petalled lotus:
Nirmal, kumud, kmuk, sthlodar, kulasundar, ligadhri , amaruk, mahmr, raktadantik,
lalit, madotka and mana pramathin.
In the eight-petalled lotus:
Guhyevar, bbhrav, carcik, abhay, myr, ekavr, tmas and bhmdev.
In the vtta
cakra:
Asitgabhairav, rurubhairav, krodhabhairav, ugrabhairav, unmattabhairav, ca abhairav,

kaplabhairav and sahrabhairav.

In the a ako
a cakra:

Ugraca , praca , ca ogr,

ca anyik,
ca , ca avat,
ca arp
and ca ik.

In the vtta
cakra:
Brahm , mhevar, kaumr, vai av,
vrh, nrasih, indr and ivadt.
In the navako a cakra:
Bhadrakl, manakl, dak i kl, ca akl,
siddhikl, klakl, kmakalkl, dhanakl and

guhyakl.
In the pacako a cakra:
S ikl,
sthitikl, sahrakl, ankhykl and bhskl.

In the triko a cakra:
Mahkmevar, mahvajrevar and mahbhagamlin.
In the bindu cakra, a daako a cakra is visualized and the following emanations of Bharatopsit
Guhyakl are invoked:
Mahca ayogvar,
vajrakaplin, mah mar, siddhikarl, siddhivikarl, guhyakl,

ca akaplin,
a ahsin,
mu aml,
and klacakrevar.

In the mahbindu, one finally worships Sahasrnan Guhyakl (not Bharatopsit ) who is seated on
Mahnsi
ha, beyond the pacaklgni and beyond pr abrahma and mahnya.
These fourteen vara as are visualized within the sixteen vara as of the rcakra omitting the last two
bhs cakras of the rkrama.
Having attained complete, non-conceptual oneness with Parakti at the level of core energy, one
performs the japa of the mahmantra of Sahasramukh Guhyakl till brahmamuhrta. Then having
finished morning bath and sandhy, one assumes the attitude of davitdvaita and performs the krama
for Kdi Mah o a to end the entire vidhi.
This thus completes the invocation of sdi, hdi and kdi vidys, with Guhyakl here representing the
hdi vidy. One then offers pj and dak i to crya, brhma a, suvsin, kumr etc.

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Note: While this follows the highly syncretistic Badabanala Tantra and associated Pujakalpas, a
similar procedure with some changes is used also by the puristic school centered around Guhyakali
(derived from Mahakala Samhita and Yamalas) - here only ten avaranas are visualized with vrittas
combined with other chakras. There is also significant difference in patrasthapana and balidana. But
the vidhi is naimittika in both schools and not nitya.

Tags: anahata, avarana, badabanala tantra, guhyakali, guhyashodashi,guhyasundari, hadi

vidya, jyeshtha, kadi
vidya, kalika, mahamantra,mahatripurasundari, mahavidya, muladhara, paurnami, purnadvaita, sadi
vidya, sahasrara, srikrama, srikula, srividya, tantra, tritari

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vandmahe mahenaca akoda
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akha
anam

jnakhdaynandacandana
raghunandanam ||

sphuradratnakeyrahrbhirma dharbhrabhtsurnkadvam |
araccandravaktra lasatpatranetra durvrapra bhaje rghaveam ||
namo.astu rmya saaktikya
nlotpalaymalakomalya |
kirahrgadabh

a ya
sihsanasthya mahprabhya ||

utphullmalakomalotpaladalaymya rmya te
kmya pramadmanoharagu agrmya rmtmane |
yogr hamunndramnasasarohasya sasravidhvasya sphuradojase raghukulottasya puse nama ||

Sri Tyagaraja
By

admin on Apr 5, 2014 | In Srividya

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merutulyatricakrtmarathentridivgata |
dhraku alinyastadak

apdasaroruha ||
paraktipardhaparkhyku alvara
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rmatsahasrapatrkhyakulaku layasthita
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a vi
atimantrtmaphalakklitsana |

adhva akaparitygarjamnapadmbuja
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a dhraparitygaparamnandavigraha |
ni kalkrasadanasakalktavigraha

||
rvidyr mbaracchannadivyvayavakntimn |
uddhapack arajyoti sasthitnandavigraha ||
vyomavypimahmantravar itnekaaktika |
brahmgamantrasapannaguptalsyaikatatpara ||
nirindhanamahsavidagnitribhuvanojjvala |
durvsomuninklptasvgamrcanapjita

||
saphalgunyajapsnat av

mbarotsuka |
navaratnamahjyotirmtkk

aramlika ||
cidbhvasumahrudragurumantreanyaka |
somasrygnin yantarvthsacrasundara ||
vgbjakmarjkhyaparbjatraybhidha |
sandhytraytmasvarpatrisandhyparivarjita ||
pack aramahmantraabdabrahmk arojjvala |
vir dhramlasthatygarjevarevara |

Sardha Navachandi Vidhi

By admin on Mar 29, 2014 | In Srividya

Ktyyanyai nama
By conducting the prya a of Srdha Navaca , one can be relieved from the greatest of calamities
and diseases. It also results in all roundprosperity and happiness. The procedure for conducting
Srdha Navaca (nine and a half) pha
is described as below:
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One desirous of performing Navaca should select eleven Brhma as who are learned and initiated
into Navr a Mahmantra. Bhad
Vrh Tantra lists the characteristics of Brhma as who are eligible

to perform the pha.

Of
these,
nine
Brhma as recite all the thirteen chapters of Durg Saptaat

followed by Rahasyatraya etc. One of the Brhma as recites Rudr dhyy

from the Yajurveda. The

eleventh Brhma a recites the crucial ardhapha

(half). What does this ardhaptha involve?
Kavacha, Argal, Klaka, Navr a Japa, Prathama Charitra, Madhyama Charitra, Starting with 'dev
cu ' of the fifth chapter, one recites till the end of Devskta (namastasmai). After this, one recites
the complete eleventh chapter which contains the gem named Nrya Stuti. He then finally recites
the thirteenth chapter completely. This ardhapha
is concluded with Navr a japa, Rahasyatraya etc.
It is said that without this ardhapha,
Navaca does not grant the desired fruit. Of the seven
variations of Kl Krama (kdi, krodhdi, hdi, vgdi, ndi, ddi and pra avdi), three lineages insist
on this method.

Muthaiah Bhagavatar
By admin on Mar 23, 2014 | In Arts

A very rare recording of Sri Muthaiah Bhagavatar

Miyan ki Malhar
By admin on Mar 13, 2014 | In Arts

Tags: mewati gharana, miyan ki malhar, sanjeev abhyankar

Vishvottirna Vishvamayi
By admin on Mar 13, 2014 | In Srividya, Darshana

[Excerpts from a 4-part talk by Sri Harshaji at Berkeley last month. I have captured the details to
the best of my ability, I seek pardon of Guru and Vidvajjana for omissions and mistakes - Aileen]
Today, a dear friend and a profound scholar of Kevaldvaita had a tough time trying to place Parakti
as we understand her from the point of Shkta Tantra within the framework of Advaita. I have myself
attempted such intellectual acrobatics in the past. But neither the concept of Sagu a-Brahma nor
My hold a mirror to the true glory of Parakti. As Brahmasri Chidnandantha explained to his
primary disciple Prakmb: We try to fit the glory of the Supreme Goddess within the precincts of
our favored philosophy by calling her Brahma, My , akti-vie a Brahma, as path to Shiva etc. But
look at what Nmashasr says: riv, ivaaktyaikyanilay and Lalitmbik. There is r and iv,
signifying iva and akti, or if you like to see it so, even Sagu a aktivii a Brahma and Nirgu a
Brahma. Then we have the name, ivaaktyaikyarpi , which is talking of her higher aspect as

Mahprakavimararpi , where she is filled with the bliss of not only Jna but also Kriy and
characterized by Pr asvtantrya. She is visualized as beyond even the conventional Nirgu a Brahma
where there is only Jna. At this point, we begin to gloat that we have understood her, at least
theoretically. And then Vainydi Vgdevatas add, Lalitmbik, and by this sequencing they say - she
is beyond Brahma, My, Sagu a, Nirgu a and even the state of complete harmony of Praka and
Vimara or the Mahmbhavvasth.
Hence Bhagavat Bimbmbik describes the goddess in her Par Sho a stotra as beyond both
Mahnya and Mahpr a. While Parakti is Mahprakarpin, this Praka or pure
luminescence is not inanimate (ja a) like the light from a lamp or even from the sun. It is
luminescence that is conscious and alive, it is dynamic and static at the same time. It is constantly
manifesting as aha-sphura a.
Hence we say, Parmb is both Vivamay and Vivottr and simultaneously and eternally so. In
Vivottr a sthiti, she is of the form of pure luminescence and there is nothing else but that. The
plumage of a peacock is already contained in its egg-plasma (this is called Mayr arasa
Nyya), and

similar is the case where the entire universe is already present within this luminescence, but there is
no bhsa of the universe at this stage. This is the state of pure aha, where there is not even room for
sat, chit and nanda. But in the state of Vivamayatva, Parmb is Saccidnandarpi . When there is
positing or Vimara of Praka, there arises a subtle wave of ullsarp spanda, resulting in a spark of
tmapraka which is a akti named chit. Chit is the first state of externalization in this scheme of
things. This is what may be called Vimara, Parvk, Shakti etc. The same Spanda which causes chit to
appear from sat, also causes nanda to arise from chit, which, in a way, is resultant of the union of sat
and chit. Thus, chit is the atarag akti of the Supreme, while nanda is the bahirag akti. Thus,
due to tmavimara, when the Supreme is externalized as sat, chit and nanda, Parmb comes to be
called Vivamay. In this state, both Praka and Vimara go hand in hand. But if one were to truly
think, all this theory apart, Vimara is the very nature of Praka, the very prakat of Praka. The
contrary is also true, as in, the vimarat of Vimara is Praka. If Praka was devoid of Vimara, it
would become ja a like say a crystal whose luminescence is caitanyahna. This state is of the form of
uddhasavit and is also devoid of any of form sakoca such as dea, kla etc.
Thus Parmb is both transcendent and immanent. The universe and the Supreme are not different or
unique from each other, Parmb is the universe from the point of view of appearance, whereas the
universe is verily the Parakti from the point of view of Reality. This Vivamayatva is also echoed in
the ruti:
k ara pradhnamamtk

ara hara
k artmnvate deva eka |
tasybhidhyndyojanttatvabhvt bhyacnte vivamynivtti
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Observe the well-known Puru a Skta:
sa bhmi vivato vtv
||
atyati haddagulam

Here, Puru a is described as both transcendent and immanent, where the Puru a pervades the
universe but also extends beyond it. Thus, there is simultaneous, harmonious co-existence in the
Puru a of abstraction as well as concreteness, of both metaphysical and physical realities with no
mutual contradiction whatsoever.

Even in the terminology of Tantra, Par Bha rik

is frequently described as Somasrygnilocan.

Soma Tattva represents her Vivottr a sthiti and Srya, her Vivamayatva. Agni is a whole another
topic for another day.
Now, to put these two pieces together and summing up what I spoke for the last ninety minutes,
unlike Kevaldvaita, where Sagu a Brahma is occupying a less-significant or even a subordinate
position to Nirgu a Brahma, there is no such difference in Tantra, especially in rvidy. One is verily
the other, one cannot be known without the other.
Lets look at this verse where die a salutes Nrya a thus:
para parastha gahandandi
eka nivi a
bahudh guhsu |
sarvlaya sarvacarcarastha
tvmeva vi u
ara a prapadye ||
Here, Vi u,
the very epithet signifying the Sagu a Brahma, is at the same time the transcendental
reality who manifests as the absolute substrate of all phenomena, movable and immovable.
At the root of these two forms of Parmb is her Pr a Svtantrya, due to which she is both Vivamay
and Vivottr simultaneously without any inherent contradiction. Similarly, Praka which may be
called jna and Vimara which is kriy are not different from each other or mutually exclusive.
Hence, the apt definition of Svtantrya of Parmb is sapraka-vimara or savimara-praka.
We generally talk of Kevaldvaita or Brahmdvaita proposed by Acrya Gau apda in his krik and
by Acrya Shankara in his rraka Bh ya as the only form of Advaita, but this is not true. Buddhism
propounded Advaita too, in fact Amarako a calls Buddha advayavd. The lak a a of nyavda is
described thus: nyatdvayalak a . Mahmahopdhyya Gopinath Kaviraj describes nyavda as
kahora
advayavda. It is established beyond doubt that Shankara and Gau apdas Advaita was

influenced by Vijnavda and nyavda to an extent; the Savti of Buddhism finds expression as
My in Shankaras Advaita.
There is My in the Advaita of Tantra as well, but if a different nature. Due to the inherent svtantrya
of Paramevara, he can conceal himself out of his own free will, or reveal himself. But even when
concealed, his true nature is neither lost, not corrupted. This is the core essence of Svabhavavda, not
quite acceptable to Brahmavda.
The natural state of Parmb, where there is ahaparmara of the cosmic harmony of Praka and
Vimara is called Pr hant which is devoid of all vikaplas. However, there can be a fallacious
appearance (bhsa) of duality or division of Praka and Vimara not due to any other reason but
only because of the pr a svtantrya of Parmb. It can appear as three aktis: Par or citakti,
Parpar or icchakti and Apar or jnaakti. These three are respectively represented by the letters
a, i and u. These three form the the mlatriko a. A churning of these produce three more aktis:
nanda, na and rmi, resulting in six. These six vowels are also of great significance in
mantrastra and are called the a rami of the sun. Due to combination of these six aktis, a total of
twelve aktis result (representing twelve vowels, excluding the kliba svaras, , , l, l). This is the
primary akti cakra from which all other aktis originate. This is also called Dvdaa Klik cakra in
Kl krama. It is crucial to understand this concept and we will see later how they relate to Parmb in
her magnificent form as Vivtmik.

Lord Tathgata and luminaries such as Ngrjuna stress on the importance of right view. For
example, some of the practices in the higher stages of rDzog chen (Atiyoga) are same as those taught
in the lower ynas. The mantras and basic rituals for some deities such as Yamntaka etc. are same as
those practiced by aspirants of earlier stages but it is the difference in the view that separates the
result achieved at various stages. Take for the sake of illustration the three-fold aktis: My which is
the Karma Shakti, Mahmy who is jnaakti and Mahmahmy who is Bhvaakti or the power
of emotion. These three are represented in the three kas
of Pacada. Without Karma, it is difficult
to achieve the required cittauddhi for jna and hence these are generally successive in nature. We
should not confuse Karma here with Kriy that we discussed earlier. However, the Tantra goes further
than other paths such as Yoga or Vednta in facilitating the peculiar Bhva akti which takes one to
the final goal. It is only after the full cultivation of Bhva Shakti does one realize Mahmahmy and
glimpse beyond her, to envision Mahsaptada. I will not go into the details, but those familiar with
the stages of Buddhist Mahmudr can appreciate this rather intimately. Even in rkula Krama, this
principle is followed. After Pr adk of the normal r or Kl kramas, one performs the advanced
upsan of Kl. This is followed by upsan of Tr after Krambhi eka and then of Tripurasundar
after Smrjybhi eka. Parmb, as Mahtripurasundar, is the utmost way to achieve success in
sdhan of Bhva akti, allowing the sdhaka to pierce towards the higher stages of Smrjyamedh
and Mahsmrjyamedh.
Now, without the right world-view derived from the right set of stras, right Gurus instruction and
right contemplation, it is rather impossible to achieve these results by over-simplification such as
mantras are for citta-uddhi only and simply to gain jna etc. Such foreign world-views will prevent
a rvidy upsaka from manifesting the full fruit of his sdhan.
By the way someone here mentioned that all lineages start from Shiva. Thats not true. Bhagavat
Bimbmbik clearly states that our rkrama Sapradya starts with Mahbha rik
with Svacchanda

Bhairava as the next in the lineage. The next two Gurus are Dak i mrti and Paramnanda Bhairava
(or Mahkla Bhairava). Thus, at the level of Pacada, we invoke Charynandantha in the
Mahpduk, Paramaiva Bha raka
at the level of Mah o a and simply Mahbha rik
or

Nirv asundar beyond the the stage of Mah o a.

contd ...

Sharada Sarada
By admin on Mar 6, 2014 | In Bhakti


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sarvad sarvad rad srad
y vipatprad s parmb mat |
sagat sarvadevai prahar a gat
vandit vi un
ji un
sastut || 1 ||

pa ito
bhavenma ito.a
yatkpto

kha ito
dea sai a sad nandita |
ptu s rad brahmalokasthit
sammat devadevai svaya vandit || 2 ||
brahma vi un
lin sastut

sarvadevairnarairdnavai pjit |
sarvad a vidadhynmud rad
okasahrik.ajnatmisrah || 3 ||
sevako.aya sahya vin du khita
tva vidhatt surak jagatplike |
sabala saukhyade bhaktide dehi me
sdhavo.asdhavo llit plit || 4 ||
karle.asmin kle varasarasijk suvimale
tvamevdyakti satatamanuraktirbhavatu me |
abhadra bhrbhagddharatu varav dhtakare

sarasvaty mtucara a ara a vdya nidhanam || 5 ||

tibhtibhayt phi aradindunibhnane |
apahtya
tamojla sarvn arthn prapraya || 6 ||

Jaya Janakiramana
By admin on Feb 28, 2014 | In Bhakti

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jaya jnakrama a jaya vibh a aara a |
jaya saroruhacara a jaya dnakaru a || 1 ||
jaya lokaara ya jaya bhaktakru ya |
jaya divyalva ya jaya jagatpu ya || 2 ||
sakalalokvsa sketapuravsa |
akalakanijadsa abjamukhahsa || 3 ||
ukamunistutiptra ubhadanijacritra |
makaraku alakar
a meghasamavar a || 4 ||

kamanyakora
kaustubhlkra |
kamalk a raghuvra kamalvihra || 5 ||
samararipujayadhra sakalagu agambhra |
amalahtsacra
akhilrtihra || 6 ||

rpaninditamra rucirasadgu ara |

bhpadaarathakumra bhbhrahra || 7 ||

ppasaghavidra paktimukhasahra |
rpate sukumra stvihra || 8 ||

Sharabheshvara
By

ai on Oct 25, 2013 | In Srividya

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a ghrica
sahasrabhuranalacchya iroyugmabht

dvitryak o.atijavo dvipucchasahita sk nnsi

hsaha |
ardhenpi bhagkti
punaratho.apyardhena pak ykti

rvra arabha sa ptu rucira ntv sad m hdi
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aru amaru amllaktga

kargrai

vidhtaparauakt
pu pab e ucpam |

vividhama ipha ndrairbh a aibh itga

arabhamakhilantha suvea nammi ||
tridaamatha ukbha ymamlvatasa
musalahalarathga mu ikbhtihastam
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grahaga aripusainyastambhavidve asiddhyai

pratidinamatha mantr bhvatey suveam ||

Mantra, Rituals and Consciousness

By admin on Nov 3, 2013 | In Srividya, Darshana

- Boris Marjanovic
The procedure of ktopya of which Mantra is the main means, is to purify thought-constructs and
then by creating a series of pure vikalpas by the contact with uddhavidy, they finally become
transformed into akti, which manifest the knowledge related to akti.
The consciousness, whose innermost nature is autonomy (svtantrya), externalizes itself and assumes
different forms. During that process, by gradual condensation, consciousness assumes the form of
limited self (a u). The a u is limited by five kacukas in terms of action, knowledge, attachment to
only something, limitation by time, space and causality. Therefore, the consciousness that freely
externalizes, limits itself when it becomes intent on the externally projected objectivity. In this
process, chit becomes chitta, which consists of buddhi, manas, ahakra, and of the impressions
accumulated through activity. K emarja describes chitta of which mypramt consists in the
following way:
Chitta is predominant in the sphere of pr a and body. The sphere of void also consists of the
saskras (impressions, dispositions) of the chitta, otherwise one who awakes (from the experience of
the void) would not be able to follow ones duties.
This is also expressed in the first stra of the third chapter of ivastra which reads, the individual
self [tm] is chitta. In Pratyabhijhdaya
, K emarja clarifies the nature of chitta:

'Chiti (universal consciousness) itself descending from (the stage of) cetan (the uncontracted
conscious stage) becomes chitta (individual consciousness) inasmuch as it becomes contracted
(sakoca) in conformity with the objects of consciousness (cetya)'.
Thus, it is the same consciousness that limits itself to form chitta when intent on reflecting the
objectivity. K emarja writes, Chitta or mind is that which colored by the desire for sense objects is
always engaged in their ascertainment, appropriation to the self and thought construct. When this
chitta however, desirous of contemplating its own nature, turns inward, it becomes Mantra. Chittam
mantraH reads ivastra 2:1. K emarja explains:
Chitta is that which ponders over the highest reality. In other words, it is consciousness that ponders
over prsda, pra ava and other Mantras which constitute the essential characteristic of the perfect I-

consciousness. That by which one deliberates secretly, i.e., ponders inwardly as being non-different
from the highest Lord is Mantra. Thus, the chitta itself becomes Mantra.
Therefore, Mantra cannot be separated from a Yogin who repeats it. This is because the Yogin is a
knower who is ultimately identical with the highest knower and Mantra is consciousness which in this
system is identical with the Word. Thus apprehension of the Self constitutes the real potency and
essence of the Mantra. This apprehension is possible because Mantra is that which expresses (vcaka)
and that which is expressed or aimed at (vcya) by the Mantra is the highest reality. Chitta reflects on
the nature of the highest reality - cetyate vimyate
anena para tattavmiti citta. As a result of that

process, chitta identifies with the Mantra so that it becomes one with it.
According to Abhinavagupta - the highest limb of Yoga, which is the only direct means, is sattarka or
right reasoning. The right reasoning is the result of either spontaneous knowledge that develops in a
person in which case one is considered to be initiated by the Goddess of his own consciousness or
through the instruction of a teacher and study of stras. Abhinavagupta describes this process in the
following way:
The role of the teacher is to select an appropriate gama text for a disciple to study. The role of the
gama, on the other hand, is to give rise to the proper type of vikalpa (uddha vikalpa) which is
instrumental in generating the series of homogenous thoughts free from doubt. This series of
homogenous determinate thoughts is called right reasoning (sattarka). And this right reasoning is
called creative contemplation [bhvan].
As the new, more purified type of vikalpa arises, it neutralizes the impure Vikalpa which is the cause of
bondage. This new vikalpa then becomes the cause of the ascent (abhyudaya) which leads one to
attain ones own nature. The very nature of consciousness is nirvikalpa state, which is also said to be
ones own or innermost nature (svabhva). Now, the impression or imposition on that svabhva of
various pure properties such as Mantra is called purification. Continuous listening of the nature of the
Self, contemplating its nature and meditating on it helps create layers of pure thought-constructs,
which in the beginning is indistinct but as practice progresses, it becomes more and more distinct. In
Tantrloka, Abhinavagupta describes this process:
One desirous of entering the nirvikalpa nature of Paramevara, should first of all purify thoughtconstructs. The differentiated thought, once purified, generates in effect another differentiated
thought purified by itself, this another similar to itself, this yet another one, and this another one of
the same kind. The purity which is met in these four forms of differentiated thinking is of an ever
greater clarity, i.e., not manifest, more manifest, in the process of becoming manifest and manifest. In
the next stage (fifth), it then becomes even more manifest in order to become finally very manifest. In
all these moments, from the first on, are noted then various intermediate gradations. Thus, the result
of this purification is that finally consciousness, nourished by the above mentioned pure vikalpas,
attains the purity whose essential nature is freedom from differentiated thought. Therefore, the light
of Bhairava, innate with consciousness, becomes finally manifested in all its evidence in those who
over and over reflect its nature.
According to dualist aiva siddhnta doctrine the rituals are of paramount importance for attaining
mok a. This is because according to them, the mala is a substance and therefore can only be removed
by action, i.e., by performance of the rituals. According to non-dual Kashmir aiva school on the other
hand, although rituals retain an important role, yet they are understood to be for those who have not
become sufficiently blessed by the akti. Abhinavagupta explains:

Thus, only by the inner form of oblation the attainment of the purpose is really fulfilled but in truth it
is accomplished in one in whom the absorption has occurred, even then external sacrifices and rituals
should be performed for the purpose of the removal of limitations. The person who has not attained
absorption of that nature, for him external form of ritual is the main form. By the practice of it he
attains absorption. However, even for him, the inner form of ritual is essential for the removal of the
state of the bonded soul (pau). When the external form of ritual is not firmly established in his
essence, then it is because of the strength of his desire that it becomes the giver of purity.
Furthermore, being non-dualist, they have reinterpreted the rituals of the dualist aiva school and its
orthodox division of things into those that are ritually pure and those that are impure. Kaula rituals
for example, involve contact with persons normally perceived as impure. From the metaphysical point
of view, there are two types of ignorance, bauddha and pauru a ajna. The former is essentially
conceptual ignorance while the latter is caused by avamala, that is, ignorance inherent in the limited
self which is the result of the contraction of consciousness. Therefore the only means of attaining
liberation is knowledge which removes ignorance by enabling limited mind to recognize its identity
with iva. Abhinavagupta writes, According to this system, knowledge is the cause of liberation
because it stands to oppose the ignorance which is the cause of bondage.
From the above discussion, we have seen that for the Mantra to be efficient, a Yogin must penetrate
that abdari or aham into which the Mantra and his mind dissolve. The importance of enlivening of
this highest aspect of the Word is also emphasized in the importance given to a teacher in the process
of initiation. For successful initiation the right teacher is absolutely necessary. The right teacher is one
who has himself tapped into the potency of Mantra and in whom the perfect I-consciousness is fully
awakened, as it is only then that the Mantra becomes soteriologically meaningful.
Furthermore, it is said that the highest type of a teacher is one who has attained initiation from the
Goddess of his own consciousness. Therefore, the emphasis is naturally placed on knowledge, which
in this context means the direct experience of the Divine. Thus rituals are not bound by the
prohibition and injunction in regard to what is pure and impure. The important element is that they
help the consciousness develop and rise to the level that guarantees one absolute freedom from
bondage. In regard to the materials used in rituals, Abhinavagupta declares, 'The substance proper for
the performance of the rituals is that one which brings forth the submerged consciousness into
prominence.'
Furthermore, in the context of rituals, ritual act is perceived as a means which enables mind to
experience the source of thought free from Vikalpa.
The deity is conceived as being identical with this non-dual consciousness while the act of worship is
seen as the process of contemplation. The result of this is the purification of dualistic thought
(vikalpa) which eventually culminates in liberation.
Thus, the important point of our discussion is that even during ritual, such as initiation, the main
prerequisite for its success is the ability of a teacher to take repose in his own Self by enlivening the
potency of the Mantra (Mantravrya). Rmaka ha
explains:
This same consciousness that attends to the instant the intention to utter mantra (wells up within it,
just before its actual recitation) corresponds to the act of laying hold of the Self. It is taught in the
scriptures that the Master lays hold of his own Self or that of his disciple in the course of certain

prescribed rites such as those of initiation. Thus the Spandavtti

declares: During the initiation, the
Master must lay hold of the Self (tman) with the mind.
We have already seen in ivastra 2:1 that the mind of a Yogin becomes Mantra. This mind attains its
full potential by enlivening the potency of mantra, which is identical with iva. The realization of
i adevat
through Mantra is the realization that the countless creations and dissolutions of the

universe are simply the waves of ones own consciousness. This knowledge, which is the result of the
Masters ability to identify with ones won Self is a gift of a teacher to a disciple. K emarja writes:
On the occasion of the initiation for the purpose of uniting (the Self of the disciple with the universal
consciousness), the impartation of this knowledge is the favor conferred on the disciple. The crya
having knowledge of this attainment justifies his title of crya by uniting the Self of the disciple with
iva. This is the initiation for liberation confirmed by ones personal realization which gives to putraka
etc., the knowledge of the highest nature of iva.
Now we shall examine the nature of the rituals and the application of Mantras in non-dual Kashmir
Shaivism. We will accomplish this by giving three examples which vividly illustrate aivas
internalization of the rituals, the importance of mntric utterance and role of a teacher in enlivening
of Mantravrya.
In chapter twelve of Tantrasra, Abhinavagupta explains the significance of bathing, which are
preliminary rites that precede the performance of the rituals. In the very beginning, he defines
impurity as wrong conception by means of which one conceives oneself as different from
consciousness. Purity, on the other hand, is the absorption in the pure nature of Mahevara. The
removal of that impurity, in the form of limited knowledge, is purification and it is achieved only by
means of the absorption into Mahevara. Some attain that absorption instantaneously, while others
require means to attain it. Therefore, these means in regard to some are bathing and other rituals.
The bathing is of two types, i.e., external and internal. The internal bathing is done by means of
concentration of the mind through the process of application of various types of dhra as in the center
of the earth etc., in order to become identical with that wheel of deities. The external bathing is
purification accomplished by the attainment of the identity with mantra upon which one merges into
iva. Abhinavagupta describes the procedure of external bathing as keeping ones mind steadily
concentrated on the Mantra, given to him by the Guru, upon which one should follow the track of the
cows while dust is still present in the air. One is suppose to enter and should make three strides in the
dust created by the cows. This is known as Prthivabath. In the same way, one should purify whole
body, beginning with head and ending with feet, by uttering the mantra of iva with its five limbs na is the head, Tatpuru a is the face, Aghora is the heart, Vmadeva is the hidden parts of the body
and Sadyojya is the whole body. Then having cleansed the body with with the mantra, one should
plunge into the water repeating the mantra of iva with its auxiliary parts. This is known as bathing
with water. Taking ashes from the sacrificial fire, one should burn impurities present on the head,
face, heart, genitals and the feet with it while uttering the mantra pha. When this is done one should
throw handful of these ashes on the head while repeating the mantra of iva with its five limbs. This is
known as bathing with the ashes. One should move back and forth in that pleasing air remembering
the mantra given to him by his Guru, in his heart. This is known as the bathing with the air. One
should bring mantra into ones mind and should remain concentrated there fixing his concentration
on the void (ka). This is known as bathing in the void. One, who immerses oneself in the light of
the sun and the moon, identifying himself with iva, is cleaned of all impurities. This type of bathing is

called Soma and Arka. The last type is bathing in the Self (tma). In Tantrloka, Abhinavagupta
describes it in the following way:
The very Self is the supreme Lord Himself; He is free from disciplines established in spiritual texts.
He is like great lake in extension and depth, the universe should dissolve therein upon which one
becomes pure and the cause of purification for others. Thus, these eight baths provide gradually an
even superior purity. In all of them it is necessary to propitiate the mantra in every regard that has
been made identical with our own Self.
Similarly, in the chapter thirteen of the same text, Abhinavagupta describes smayika type of
initiation. If a disciple is desirous of receiving initiation, he is first given consecration [adhivsan].
During that rite in order to reveal to the disciple his mantra, the teacher brings him blindfolded in
front of a man la where the ritual is performed. Then he makes him sit on his knees and throw
flowers into it. After this, the teacher, by removing the veil from his eyes, discloses mantra to him. The
teacher and disciple spent a night at the place of performance of adhivsana. If the disciple has any
inauspicious dream during that night, he narrates it to the teacher. However, the teacher does not tell
him the meaning of it but performs certain rituals of purification if he deems a dream inauspicious.
After this the teacher should penetrate into the various chakras of the disciple and make him have the
partial experience of the divine. Abhinavagupta writes:
Then worshiping the Lord in the formal manner and placing the disciple before the Lord, the teacher
enters the body of the disciple through the channel of the vital energy and should touch the disciples
six cardinal spots, i.e., the heart, the throat, the palate, the forehead, the aperture above the head
(brahmarandhra) and the dvdanta; thus touching the six superintending deities he should conceive
eight purificatory rites in each of the deities and making the vital energy of the disciple rest for a
moment in each spot he should come back again. In this way, when forty-eight purificatory rites are
performed on a person, attainment of a portion of Rudra occurs in him with the result that he
becomes Samayin. Then he should worship the mantra with flowers and so on.
In chapter fourteen of Tantrasra, Abhinavagupta describes the procedure of the purification of the six
paths, which takes place after the completion of the pauhoma. After this, a teacher brings the disciple
in front of him and places all of six paths into his body by performance of adhvanysa. By doing this,
he purifies auspicious and inauspicious deeds of a disciple who desires mok a and only inauspicious
ones of a disciple who desires bhoga. This is because, the distinction in attainment lies in the nature
of ones latent impressions [vsan], for mantras grant different result according to ones latent
desires. Thus asserting the nature of the latent desires of the disciple, the teacher reflects on the
principal mantra internally and then meditates on his identity with iva. This purifies all the six paths
of the disciples body. Furthermore, the teacher should identify his consciousness with the disciple.
Abhinavagupta writes:
In this way, the body, from the small toe to the end of dvdanta, as well as his consciousness should
be made one with the body and the consciousness of the disciple. Having accomplished this, he should
rest in the immense like of bliss, the essence of which is autonomy and Lordship, perfectly full with
the will, knowledge and activity, in the Lord of the host of deities, full of all paths, the entirety of the
sphere of the entities terminating in consciousness. By means of this kind of initiation with the self of
the disciple, the disciple becomes identical with the supreme Lord.
We can see, from the above examples, how rituals are interpreted by Abhinavagupta. In the first
example, impurity is described as ignorance, while purity is said to be the knowledge in the form of

identification with iva. The external bathing is the purification attained by gaining the identity with
mantravrya. This is a gradual procedure that begins with the prthiva type of bathing and culminates
in the bathing in ones own Self. In the second and third examples, we can see that the teachers intent
to impart the knowledge and in particular his realization of the potency of mantra is that which
enables a disciple to have a glimpse of the innermost reality which is his own Self.

Dattatreya Mantratmaka Shloka

By

ai on Jan 3, 2014 | In Bhakti

Like in the case of Krtavryrjuna, there are some verses associated with Lord Dattreya that are
considered to be potent in removal of afflictions such as poverty, disease, dangers, misery, lack of
progeny etc. Each of these can be recited individually several times likes a mantra to get rid of specific
afflictions. Or they can be used as general daily prayers to earn the grace of Sadguru Datttreya. These
verses are recommended by r Vsudevnanda Sarasvat (Tembe Maharaj).

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anasytrisabhto datttreyo digabara |
smartgm
svabhaktnmuddhart bhavasakat

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daridravipragehe ya ka bhuktvottamariyam |
dadau rdattadeva sa dridrycchrprado.avatu ||
drktya
sutam |
picrti jvayitv mta

yo.abhdabh ada
t ||
ptu sa na santnavddhik

jvaymsa bhartra mta

saty hi mtyuh
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mtyujaya

sa yogndra saubhgya me prayacchatu ||

atrertmapradnena yo mukto bhagavn t |
datttreya tamna nammi amuktaye
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