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ASA
SHRI YANTRA
BY
ARTHUR AVALON
WITH
NATHA-NAVARATNAMALIKA
WITH COMMENTARY MANJO$A
Bv BHASKARARAYA
2nd Edition
Re11ised and enlarged
PUBLISHERS :
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has been printed. I have added some further notes and given
the references to the S'ruti and other texts quoted by the
commentator Natanananda Natha.
The Kamakalavilasa is of great value in S'rividya because
of its c1ear and succinct account, from the Hadi standpoint, of
the initial development of S'akti and of the great S'riyantra,
and is now translated for the first time.
much less with the abstract concept behind it. The figure
6 is but a form symbol of that concept. As in our experience
we are attaching more importance to the ear and the eye than
to the other faculties of sensation, we clothe every concept
with a sound symbol and with a form symbol so that we can
through them relate ourselves to the abstract concept which
alone is real.
Similarly when we conceive of Godhead or any aspect
of it, we have necessarily to give it a sound symbol and a'
form symbol. The conceptual reality is known as Devata,
the sound symbol as Mantra and the form symbol as Yantra.
It is said that the Devata is the life principle, the Mantra its
subtle body and the Yantra the gross body. The Archa or
Image ordinarily used for worship is a still grosser body. ·
In the Vedic and Tantra literature, symbols in sound
and in form have been prescribed as can most appropriately
and accurately represent the Devata. The ancient seers have
pointed out that, just our body of flesh and blood though
seemingly inert is permeated by the life principle in us in
every particle of it, so does the Devata permeate the Mantra
and the Yantra appropriate to that Devata. Any the sl~ghtest
variation therefore either in the sound of the Mantra or in the
form of the Yantra will effect a corresponding change in the
concept of the Devata and may possibly do great harm:' In
this Kamakalavilasa, the Devata dealt with is the highest
conceivable one, namely the Divine Mother Tripurasundari;
Her Mantra is the Paiicadas'ak~ari and Her Yantra is
Srlchakra. ✓ The intimate relationship between the Deva.ta,
the Mantra and the Yantra is brought out in this book in
several ways and the devotee is asked to identify himself with
them as a necessary step towards the ultimate realisation.
The commentator Natananandanatha is a disciple of
Sankarananda and Nathananda and is the author of several
works besides a commentary on Yoginihridaya. He refers
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xvi KlMA·KALA·VILiSA
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S'ruti says (Cha. Up. 6-2-1) :-' Oh gentle one ! At first there was
merely this Being (Sat), which is One without a second, Brahman.'
Also 'May I be many and born as many,' and thus He made Himself
into the world as it exists within Himself. By this is meant that
the acts of creation are for the Lord merely His play and are not
necessitated (Na prayoja11am). So it has been said-' By His mere
wish He throws out and withdraws the universe in its entirety.' Also
it is elsewhere said-' The Great Lord having drawn on Himself the
picture of the world by the brush which is His own \Vill is pleased
when looking thereon.' S'ruti also says-' As the spider throws out
and takes back its thread, so Is vara projects and withdraws the
1
universe.' Thus the one great Lord becomes the material cause
(UJ,iiddna) from out of which the world is made, as says the Text,
'May I be many.' The ViimakeS't•ara Tantra also says-' When
She is fully developed (Pari'nata) there is no further need of Him for
Creation '• (Ni'tya~odas1ikii, IV-5). By this is meant the inseparate-
ness of the world from the Svariipa (own form) of Brahman.
That being so it may be asked what is the Svarupa of
the Brahman as transcending the world. The author therefore
says-
Merged in Him is Vim.area (Antarlina-vimars1a). YimarS'a is_
~ exp~!!C!l_ci_f!g __ .~Ei~~-- (/dam), and I This' Vt!am)._ i_s.__ J_h~---~.niv.er.e
[PraJ,aiica). By ldam is meant the world cr~~ted by Paramatmii.
In the passage in the Taittiriya S'ruti which begins with ' From the
Atma originated AkiiS'a,' and ends with 'This the tip of the tail is
completion (Prati$fa),' the word 'this' (/dam) is the world as object
of experience (Praj,anca-paramars a}. By the word 'ldam' is indi-
1
hiirena}.'
Merged (An.tarlina). By merged is meant inward-facedness
(Antarmukhati•ani} • A11tarli11a-vimars a thus refers to Him whose
1 1
NOTES
10 lit., body.
10 Guru.
SHE the Primordial S'akti who excels all and who in Her
own true nature is eternal, limitless Bliss, is the seed (Bija,
that is, source or cause) of all the moving and motionless
things which are to be, and is the Pure Mirror in which S'iva
experiences Himself.
COMMENTARY
He here says that the Source of all is also Our Supreme Lady.
She the primordial Sakti who excels all (S,'i jayati s1aktiradyii).
By this is meant that Our Supreme Lady (Pa,-a bhattiirika) Maha-
tripura-sundari is above all.
She {Sa). Bv this is meant the Tripura spoken of in all the
•· U pani$ads, in .wham a.re the thirty-six Tattvas beginning with S'iva
and ending with 1{$iti; who is in the form of all the universes (Sarva-
prapancatmikd) and is also beyond them (Tadutfi,-tia). This is the
meani.ng_~fJhe .nam.~. T_ript1r~ as given by the great Yogis, Knowers of
the true tradition (Satsarnpradayavid). She who is above (Pura
"'bht?ta) the three Lights (Tribhyas tejobhyah), that is, "Sun",
11
Moon" and "Fire" (explained later) is called Tripura."' Her
supremacy is proclaimed everywhere in many S'rutis and Smrtis. It
./ is She who is denoted by 'She whose true nature is eternal, limitless
Bliss,' (Nija-sukhamaya-nitya-nirupamiikarti). Nija means natural
(Svabhiivika). By Sttkhamaya {Bliss) is meant in whom there is no
sorrow. Nitya is being at all times (Trikiila, i.e. past, present, future).
NiruJ,ama is ' incomparable ', as there is nothing with which She can
be compared. Such is Her nature (Akara. that is, Svarflpa). She is
the unlimited, uncreated Brahma-bliss (Atmiinanda). S'ruti says that
the Brahman who is transcendent Bliss is in all and above alJ.
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VERSE 2 7
The Chandogya (7-2-3 says : 1 That which is the Immense
(Bhuma) that is BJiss (Sukha). There is no Bliss in the little. The
Immense is Bliss itself. Every endeavour should be made to know
the Immense.' Having so said it proceeds. ' There where one sees
nothing else, hears nothing else, knows nothing else, that is the
Immense (Bhiima).' It thus describes the Brahman who is Perfect
Bliss (A paricchinnananda ).
The Brhadara{tyaka says, that • other beings enjoy (Upajivanti)
only a fragment (Matrt'i) 'of this Bliss.' It thus says that all other
beings are but drops ( Viprut) in the ocean Brahma-bliss.
The seed of all ... which are to be (Bhavicara-carabijam). Bhiivi
is that which is about to and will come. She is the Cause of all-'
moving and motionless things which will be and which are.
The Katha S'ruti says (5-2-12}: 1 The one Controller (Vas•i) of
all who is the Inner Self (Antariitmii) of all created beings (Sarva-
bhiUa) transforms His unity (Bkani r11,pam) 1 into many.'
Agama also says: ' \iVhen She the Supreme Power (Parama -1
S'akti) who is in the form of the universe (Vis varfipini) sees 1 her
1
Similarly if the Pa-raS'akti were not united with ParaB'iva, She could
not produce the universe (Prapanca) which is within Herself. There•
fore the world cannot be created by S'iva alone nor by S'aktLalone.
It is by both of them that all the Tattvas are produced.
Agama says: 'Without S'iva there is no Devi. Without Devi
there is no S'iva. As between moon and moonbeam there 1s no
difference, so there is no difference between S'iva and S'akti.'
NOTES
than the subtile is eternal Beingness (Sattva), Thou verily art That.'
Agama also says, ' the Devi is smaller than the smallest (Atiil) and
greater than the greatest.'
Her form is manifested . . . letter (Ha) (A nuttara·-vimarS'a-liJ,i-
lak$ya-vigraha). By Anuttara-lij,i is meant the letter before which
there is no other, and that is the letter A. By VimarS'a-lij,i is meant
the last letter which is •Ha. By the union of A and Ha (Aham=I)
Her Self ( Vigraha=Svarfij,a) becomes known (Lak$ya= Visible).
VThe sense of these words is that the Para-s•akti is ' 1-ness' (Ahamiit-
mik,i) within whom (i.e. between the letters A and Ha) are all the
letters of the alphabet -'(Antar-garbltita-samasta-var1Ja-kadanibaka.)
Her form is the fifty letters beginning with A-kiira and ending with
Ha-kara (Akanidi-hakarii11ta-pmicas ad-ak$ara-rftj,ini). She is the
1
NOTES
S'ruti also says: 'Oh gentle one, this Being alone there was
in the beginning, the one, non-dual Brahman alone.' That said:
'.May I be many and be born.'• Also ' She this Devata said ' : '
1 This Brahman alone there was in the beginning, That knew Itself as
NOTES
1 That is, Her svaruj,a as the substance of all the letters. CJ.
A-kiirah sarva-var?J,agryah Prakas•alt paramah Sivah,
Ha-karo'ntyah kalarupo Vimars•akhyah prak1rtitah.
• Sphura'l},a is a common term in these S'astras. The word means
impulse, vibration, throbbing, pulsation, quivering and then springing up,
breaking forth, blossoming, starting into view, expanding and lastly flashing,
glittering, sparkling manifestation, in short, both as impulse towards and
as fact.
• Sva-svarupa-t,rkas•atviit may also mean : Because She makes
manifest the svarat,a of Brahman (Sva=Brahman=Atman) in Her as in a
Mirror.
• That is, by the rays reflected back on it.
1 Chi., 6-2-1.
1
Chll.• 6-2-3.
'Chi .• 6-3-2.
• Ai tareya, 1. 1.
• He contemplates and assumes Power.
10 Yoginthridaya, 1. 9.
(A tma-vis riinti).' i
1
NOTES
1 Svet. 14-1.
1
'Nrsithha Uttara, 7.
THE two Bindus, white and red, are S'iva and S'akti, Who, in
their secret mutual enjoyment, are now expanding and now
contracting. They are the Cause of the creation of Word
(Vtik) and Meaning (Artha), now entering and now separating
from one another. Bindu which is Ahamkara (Aha1i1kllr'llt11az)
is the Sun which is the union of these two ( white and red
Bindus). The Sun is Kllma, which is so called because of
its desirableness; and Kalil is the two Bindus which are Moon
and Fire.
COMMENTARY
The Nityii!;odas ika 12 says: 'Having made the Bindu the Face
1
and below it the two breasts and below it again half of that which
follows Sa,u meditate upon it 1' as downward turned.'
All this is very secret.
The gist of all this is that the excellent Yogis, the great
MaheS'varas, constantly worship the mother Maha-tripurasundari who
is Kamakala, the collectivity of the three Bindas in the radiant,
imperishable and all-pervading Brahman (Bindutraya-sama$li-ruj,a-
divyiik$arariij,ini), whose very self is the Bliss which is PrakiiS'a
(Prakiis anandasiira), and who is in the nature of complete 1-ness
1
NOTES
• In day time the Sun absorbs ihe light of fire and in the evening with
the disappearance of the Sun other lights appear.
• 1 Tithi of the new moon.
• Asnaviram : veinless.
• See next note •
.. The place of the Waist-chain; the Yoni being there.
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VERSES 6&7 19
11The Bija formed by the union of A-klira which is Prakas•a and
1-kara which is lccha s·akti.
11 1-20.
it.
i.e., H a.
16 ' i.e., tht'
e nang1e.
16For these terms see Woodroffe's "Garland of Letters,"
18The gross letters in Vaikharf form are in the outer Mandalas and
passing through the subtler forms of S' abda, the Sabdabrahmnn and then
S'unya is attained,
COMMENTARY
NOTES
1Cidghana is the Brahman. The sense of the text is that man be•
comes Brahman Itself. CJ.' He who knows the Brahman is Brahman',
' 1-4-9.
• The text begins, "Seekers after Brahman say.''
' Ante'J,i, that is, after death.
1 7-25-2.
COMMENTARY
1 That is, the creative movement which as sensed by the ear is eA·
perienced as physical sound.
1 Sundari=a beautiful woman. Here it is the Devi. All Devis are
beautiful, the Devi TripurasundarJ being the most beautiful of all. See a
Dhyana of Her in Chapter I, vv. 138-152, Nitya!jodas ikar11ava. 1
But this is lak!jci'}artha, that is, after the universe is produced the first
letter A indicates the Brahman. But the Bralimasvarujui is A-vanJa in
the negative sense, that is, letterless and soundless (1tihs abda). A-van.ui1
caused by the striking of two things together, that is, by contact of matter.
It is Eternal Power.
8
Ether originates from the self-dividing or I bursting' Bindu, on
which self-division there was Nada. That is, Nada is the productive
action which manifests as the produced Vyoma and the rest. CJ. A,hbii-
stotra, v. 3.
• Later, in Verse '20.
10 Mu?J,daka, 1-7.
11
that is, Brahman. The word means both 'letter' and 'imperishable',
is all Wisdom and Power, rays shoot forth which are the worlds, as, it is
said elsewhere, sparks from the great central fire.
COMMENT A HY
COMMENTARY
He here wishes to say that the world arises out of the inseparate
Niida-bindu couple, and therefore says that that Couple of its own
wish differentiated themselves.
Word and ils meaning (Vak a11d Artha). Vak is in the form
of V «nJ,a, Pada, Mantra ( Var{iapadamantrariepa), Artha is ]{alii,
Tattva and Bhuvana 1 (Kaliitattvabhuvanatma). Such is the form of
S'iva-S'akti, because, as S'ruti says( out of S'abda ( V iik) and Artha
which are Prakas'a and VimarS'a (Prakiis'a•vimars iitmalla), the1
NOTES
1 These six constitute the six Adhvas (see "Garland of Letters"), of
which the first three are in Vak and the remaining three in A rtha.
• Aciirya of the Kishmlra School.
• Nityas1odas1ika, IV, 16-19.
' The Varnas or letters here are the three Bljas.
• Siva-ruJ>i°tJf=DharmaJ>rada, giver of Dharma.
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VERSES 13 & 14
~as Knower (Matr), Knowing (Mana), Known (Meya) and true Know-
ledge (Prama).
Three Lights (Dhamatraya). These are the three Mandalas of
Moon, Sun, Fire.
Three Bijas (Bijatraya). These are V iigbhuva and others.
Three Pithas (Pithatraya). These are Kamagiri and others 7•
Three Saktis (S'aktitraya). These are Icchii and others 8•
They (Bindus) are known (Bhiivita) under these three aspects
(Bheda). These are forms of the Mahabindu (Mahiibindumaya).
Therefore in these Three Lights and others there are in their order
(Iframe1;1a=Anupfirvyii) the three Lingas, viz., Svayati1bhu and the
others 9 , the threefold Matrka classified as A, Ka, Tha and the rest 10•
Tripura who is in the form of and is the collectivity of all things
(Tat-sama$tirupa) is the Pariis•akti who appeared, and hence it is
said I She who is the threefold body ' Ittham tritaya-puri ya). Her
body is threefold in manner hereinbefore described. She is therefore
the highest or Fourth Pita (Turiyapithii) as the basis (Bhu) where-
from appears and into which disappears the whole universe which is
tb reefold ( Trividhatmaka-sarvapraJ,ancavirbhiiva-tirobhiiva-bMih ). So
the Catuh-S'ati 11 says : ' (I bow to} Matrka who is Pitha-r17J,ini '.
She who in this way is the TuriyaJ,itha and is the root of all
differentiates Herself (Adibhedini). She within whom is the endless
mass of Tattvas produced by Her own will (Svecchaya udbhavittinanta-
tattva-kadambini) ii in Herself (Svtitmany eva) continuous impartite
(Akha~da) Sam'Oit.
An honoured sage (Abhiyukta) has said: • Because the Devi
created the three forms (Trimfirti), because She is before all
(Purobhava), because She is in the form of the three (Trayimayi) 11,
because even after dissolution of the three worlds She recreates them
again, the Mother's (Ambikii) name is appropriately Tripura.'
In the Catuh•S'ati 11 She is spoken of as the Devi Tripura who is
Knowledge as Supreme experience itself (S"Vasamvit).
NOTES
1 Knower, Knowing and Known are the three Bindus which are forms
of the Nin,ana Bria or Mah~bindu the collectivity of all three. The three
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VERSES 13 & 14 31
Bindus again are the three lights, three Prthas, three S aktis, three Lin.gas
and three Matrkas. That is1 these are their various aspects,
.
• Brhadara11yaka 1 1-4-1 .
• That in which he is one with Brahman.
• IndividuaJ.
1 i.e., Nityiifodas 1ikii VI-49-51.
1
COMMENTARY
The sense of a11 this is that this PariiS'akti who is both PrakaS'a
(S'iva) and Vimars•a (S'akti) and appear as the five Bhutas (Prakas•a-
l'imarS'a-mayi and Pafica-bhiUiitmilld), becomes by a progressive
increase of GuQas the Mantra of fifteen letters, the fifteen Ti this, and
is manifest as the fifteen Devatiis (Devatdsvariij,h;ii).
So Agama says: 'There is some, only one Supreme MaheS'vara
whose name is Prakas'a and the name of whose S'akti is VimarS'a,
She is called Nityii by the wise. She the Devi \\ hose name is Vimars•a
becomes fivefold as Ether (Akas a), Air (Auila), the Seven-flamed
1
NOTES
1
Devis, who are to be distinguished from the supreme Nitya Tripura.
That is Akas•a has one Gu11a, namely Sabda; Vayu. has two uis.,
1
COMMENTARY
total of all thege make 36 letters which are the limbs•. This Vidya
as an entire whole surpasses all (the thirty-six) Tattt•as, (Sarva-
tatft1atikrii11ta). This is everywhere well established and known
(Prasiddha).
S'ruti says that Kadi also possesses the double quality (Vbha-
yatmakatva) that is, as immanent and transcendent and as co1lective
and individual (Vya!}fi-sama!}tiriipatvam). The difference between
the two is that in the first part of Hadi there are five vowels and
seven consonants, whereas in the first part of Kadi there are seven
vowels and five consonants. So that in both Vidyas the total in the
first section is equally twelve each. Both Vidyas therefore possess
the double character. The method relating to the worship of both
the Vidyas should be learnt from the mouth of the Guru.
NOTES
COMMENTARY
NOTES
• That is, She is Bhutas and Gut}as, or rather these are in Her.
• A kfara =imperishable entities.
'Tattvatitasvabhava. Sva=S'iva; Svabhiva is the State or Bhava of
S'iva and as such it excels all Tattvas. The Devi is that.
COMMENTARY
and in all the many different words used in the Vedas and Tantras
and in ordinary life. So it has been said in Sttbhagodayavasana:
" Para as Pas•yanti is the creeper born in the earth 7 as Madhyamii
She is the fragrance from the flower-bunch and as VaikharI She is
the letter of the alphabet (Ak$amiilii). Thus does She excel all." In
this wise, as Trimatrika, She becomes the Cakra that is, becomes one
with the Cakra of three parts 9 •
NOTES
1 That is, She is beyond the scope of the highest form of human learn-
ing and can be realised by Sadhanii alone by the man who deserves to be
called V idvlin.
CJ.: Nistattva karyagamya'sya s aktir ,niiya'gnis aktivat
1 1
( V idyaranyamuni)
Also:
Na srilJ,adiji@nayukte vidvacchabdah J,rayujyate
Mokfaikahetzwidya ya sii vidya natra sams ayah. 1
(Brahmandafmra11a)
• Svetas1vatara VI. 8. The portion within brackets has not been
quoted in the commentary. "Is seen" (Drs yate) is explained by Nara-
1
icchiiJ,aratvam).
• Taittinya (2, 4, 1, 2. 9. 1) ; Brahma 3.
' That is, the Brahman light.
'Adhikaro nivartate i.e. the question of competency does not apply to
such a man. He becomes free from all observances.
• The Mantra of fifteen letters is given in Tripur'ilmahoJ,ani[Jad. 8.
being published in this series.
'Bhujanma=Eartb-born i.e. born in the Miilidhiira.
1 There are nine Mandalas in the S'r!-Cakra divided into three parts
of three sections each. The three parts may also be Snti, Sthiti, Laya
corresponding with Pashyanti, Madhyamll, Vaikharf.
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VERSE 21
COMMENTARY
two m their gross form. The grossness of the Cakta is in its ex-
pansions beginning with the Triko,:ta (triang]e) and ending with the
Caturas•ra (square), and the grossness of the Devafa is in Her gradual
unfolding from Tri/nmlmbikii to TripuraS'akti. 1 The Cakra and
the Devata, who are as above described, cannot be separated. He
gives a reason for it when he says that Pata, whereby is meant
Adis·akti, is the subtle form of both these.
The Catuhs•ati says': 'The Mother of the origin of the three
Lokas is both gross and subtle '. There is thus no difference between
these two (Crikra and Devata) for the wise.
S'ruti • also says: ' All this verily is the Brahman '. Also 1 : • AH
men vanquish him who thinks that all things are outside the
Brahman'.
The author himself says (V. 36): '\\Then She this Maheti'i Para
unfolds as the Cakra '.
Thus it is established that the Cakra is the form (Rapa) of the
De"Vata.
NOTES
car!Ja~zi) along three paths wherein are placed the letters A, Ka, Tha 9
wherein again abides the impenetrable transcendent greatne~s of the
Devatas." These and other similar texts in S'ruti speak of the
celestial S'rngata•pitha wherein abide the Matrka (Mantra) of three
sections which is the source wherefrom arise all Mantras. The
Vamakes•vara-Tantra (Nityd-l}oda, VI, 48) also says:
"All these 10 are denoted by (Vacyaruj,avi) the complete Mantra
of thr~~ Bijas (Btj_qtrit,aya:yu.l!ta_) both singly and collectively 11 • The
Triangle containing three Bijas, the three S'aktis, the thee Lingas is
the imperishable Kamakala."
He next says that the Bindutattva which becomes the S'ricakra
of nine Triangles (four of which are) upward and (five, downward
turned is also the adorable Para (Para-bhattarikamaya,n). He
mentions Va.ma, Jyef?tha, Raudri and Ambika by name and by the
particle cha (also) he implies Para S'akti and says that these are the
five S'aktis indicated by the five reversed triangles which are the first
portion (Anuttarams•abliutah = Anuttaramsah), of the S'ricakra; whilst
the S'aktis Iccha, J fiana, Kriyi, S'anta are the other portion or the four
triangles with their apex upward. (Uttaravayavah • OrddhtJamukha-
trikot1,acatu1tayarupah ).
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VERSES 22, 23 & 24 45
The S'aktis Para to S'anta are ten if considered individually and are
collectively one. Therefore Bindutattva is elevenfold (BkadaS'atmaka)
and is the cause of Pas•yanti S'akti. S'rttti (Chiindogya 3-14-1) says:
" All this verily is Brahman, from which all comes, in which all
lives into which all returns. Therefore adore It with mind free from
either attachment or avarice."
In this way the inseparateness of Cause and Effect is established.
NOTES
'That is, A+ I=E. The tip of Ekijra is formed like a triangle. The
Subhagodayavasana cited in the Madras Ed., p. 6 says that the three S'aktis
Iccha and others indicate the creation etc. of creatures (Pas•u).
1 The two lines preceding are not given in the Commentary. vv. 36-40
' Tripttramahopanit,ad.
• i.e. Tripura.
• That is, the letters of the alphabet is in the A-ka tha triani;rle. This
is formed by three Binclus between each of which there arc 16 letters
forming the sides of the triangle. At the corners of the triangle are the
remaining three letters Ha, La, and Ksha. ·
18 That is Lingas mentioned in the preceding verses namely the four
Itara, Bal).a, Svayambhu and Parama.
11 Kula-kaulamrryani. Ku1a=Matr, Mana, Meya, that is Svnyambhu
Bi"Qa and ltara Lingas. Kaula is the collectivity of these three or
Paramal inga.
11 See the passage quoted ante, p. 38.
11 See Verse 13 ante commentary.
!N this way the united Kama and Kala are the (three) letters
whose own form (Svarupa) is the three Bindus. It is She
who is the Mother manifest as the three Gunas (Triguv,a-
svarupiv,i) and who assumed the form of the triangle.
COMMENTARY
(Niriidhcira). The other {white) is its beloved and their union is the
mixed Bindu. In the Union is the pure state which is Nirvlir;ia ".
It is she (Sii iyam=she (is) this). By Sa (She), the author draws the
attention of his reader to Her who is the supreme reality as the
:-·experience of the massive Bliss which is Cit (Cidiinanda-ghanarasa•
paramiirtlui) and who is the essence of all the tradition (Sakalani.-
niiyasiirablzt7tti),,. and by /yam (This), he as it were points Her out as
the One who is being experienced (Anubhziyamiinii) as the Atma who
witnesscth (if tmasak$itvena) by great Yogis who are immersed in the
feeling of their identity with the Universe {Vis vahani.blziivaniis iilibhih)
1 1
NOTES
1 Anuttarak~aratma.
destroys all disease and burns up 1 (the fruit of) all actions (Dogdhri
cakhila-karmat)am) ".
Of Arhbika the Pratyabhijfi.a says that " She the impulse to
becoming (Sphuratta) is pure Being (Mahasatta) ". She is therefore
Para vak who excels all (SarwitiS'ayini) and sees Her own impulse to
manifestation which is Her own and full Self. (Paripiirt)a-svarupa-
svatmasphurat)iit•alokanacaturii).
The VamakcS'vara (NityiH;odasrikd vi. 36) also says :
"\Vhen the Parama kala sees the impulse to becoming (Sphura,tJa)
of the Atma then she assumes the form of Arhbika and is called Para .
vak."
The S'aktis Iccha, J fi.ana and Kriya take the forms PaS'yanti,
Madhyama and Vaikhari (PaS'yanti-Madhyama- Vaikhari-ri,pah).
This has been stated in detail in the Vamakes1 vara (Nitya-$odaS'ika)
in the verses quoted in commentary to verse 22 ante.
" S'anta is S'akti as Consciousness (Cinmayi S'akti) who is all
pervading (Nirai'1kus a): For S'ruti speaks of " the transcendental
1
'' She is lhe nine groups of lhe letters" (Na'Oa'Vargatma). The nine
groups are A, Ka, Ca, 'fa, Ta, Pa, Ya, S'a and La 11 •
By sthula (gross) is meant that she is within the range of all
ordinary experience (Sarva-r.'i$aya-vyavahcirini).
Bhutalipis are manifested letters (BhfltiiS' ceti lipayas•ceti). The
existingness (BliiUatvam) of the letters consists in their capability of
being uttered or expressed by particular efforts (Ce$tii). The produc-
tion of these letters again is merely mechanical (Tac-ea kalpanamat•
ram e-va) for the letters themselves are energies (Tejorupa) and there-
fore S'akti (S'aktyiitmaka). The Devi (Madhyamii) bears the name
or designation (Akhya) of these.
The Tantra-sadbhai,a also says:
"The Mat:rka who (manifested) in this world is in inseparable
relation with (Saman-vitii) the Supreme Light (Paratejah), pervades
all things from Brahma to the worlds. (She) 0 adored of the Suras
(=Devas) pervades the whole universe as Nada. Beloved, (She is)
like the letter A in all letters. I shall now speak so that Thou mayest
clearly understand it. The S'akti who is Supreme (Para), Subtle
(Si7k$mii) and Formless (Nirakiira) is asleep coiled round the Bindu
in Muladhara 11 like a serpent. There also is asleep the self-controlled
(Yami) Great Yogi who knows and desires nothing. With Her belly
distended by the Moon, Sun, Fire, the Stars, the fourteen Worlds
(Bhwcanani caturdaS'a) She is in a swoon as if poisoned. Awakened
by the Great Sound (Paretta niniidena) and churned by the fire in
Her belly), She becomes free from Her bondage (Bandhana) and
conscious (Jniinaruj,it;ii). The churning 1' is circular in movement
and continued in the body of the S'akti till She wakes up. When the
first unfolding or Division (Bheda} takes place Bindu attains the state
of Nada. Thus (or by this) KmJdaJi the Subtle Time (Kiilasuks ma) 1
NOTES
1 Verses 26-28 are quoted by Lak~midhara in his Commentary to the
11 The state of selection, and rejection, of this and that of all variety, in
below ascending and straying away from the true path. Or the reading
may probably be Bodhini and Nibodhatiat.
•• The three S'aktis Va.ma etc.
10 The text seems in part correct. Madras edition throws no light on
the right reading, but quotes the passage practically in the same terms.
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VERSE 28
NOTES
THE light of these (the first) four Cakras is the ful1y evolved
(second or outer) Cakra of ten triangles. (Then) appeared
the Cakra of fourteen triangles wherein are the fourteen vowel
letters beginning with A.
COMMENTARY
COMMENTARY
beginning with A and ending with K$a. Vaikhari has been spoken of
(Nityii!joda. VI. 40) as pervading the universe or as the "world-form
( Vis1va-vigraha)."
NOTE
COMMENTARY
NOTES
1 Or it may be All-moulding.
1 Or it may be Filling-all space.
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VERSE 34
COMMENTARY
The (three) circles (Tani vrittani). These are the circles which
surround the Cakras of fourteen triangles, the lotus of eight petals
and the lotus of sixteen petals.
Three Bindus (Bindutraya). These are the previously spoken of
red, white and mixed Bindus. The three lights (Teja$tritaya) are
of the substance (Tamnaya) of the three Bindus as they proceed
therefrom.
By speaking of the three circles as the three lights the Cakra
is shown to be composed of the threefold division of Moon, Sun and-
Fire (Somasuryanalatrikhandamaya); so Agama says :
"The Matrka Cakra is of three divisions consisting of Moon,
Sun and Fire.''
By transformations (Vikara) we have to understand the three
circles of the three Bindus and their lights. In these circles abide
the Shaktis • A1J,ima and others, Brakmi and others and Sar,oa-
samk$obhi1J,i and others.
The three mothers Pasyanti and others here rest (Pa&1yantyadi-
tri-matr-vi&1ra11tih ). The meaning of this is that the three S'aktis
Pashyanti, Madhyamii and Vaikhari are up to this place luminous
( V ijrmbhamanii.), that is, they function from the Trikooa to the
Bhupura. This has been fully dealt with in the ViimakeS'vara
(Nitya,oda. Ch. VI. 36-40).
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VERSE 34 61
NOTES
COMMENTARY
one which is the life of the universe ( Vis vajii,i11i). The word Ka!pita,
1
that is, placed (used) shows that the region of the Moon (Candra-mat}•
dala) is merely an accessory (Upakara~w) for enjoyment of Bhagavati.
Noose (Pas'a) represents lccha.srakti (/ccha.rnkti-svarii,pa) which
is the bondage causing the distinction between the individual self and
the Supreme Spirit Svatmabheda-ba11dhana).
Goad (A 1ikus a) represents JiHinaS'akti which is the means
1
s akti) and the arrows and the bow which is Action (Kriyii-•s akti)."
1 1
NOTES
COMMENTARY
The author here speaks of the celestial couple who is the very
self of the Guruma.Qdalas (Guruma,:idala-svariipa) of the Divya, Siddha
and Manava lines (Ogha) of Gurus who are seemingly different but
not really so (AviS'e$a-bheda-bhinna) That couple (Tan-mithunam).
By the word " That " it is to be understood that the couple Kama-
kiimeS'vari recognised in all U pani$ads is here meant.
,./ The meaning is that it is the Supreme Spirit (Paramatmii)
which divides Itself into Female and Male and enjoys as the couple
(Mithuna-ri7PetJa viharati). S'ruti also (BrhadiiratJyaka 1. 4. 3) by
the text which begins " He verily did not enjoy because one cannot
enjoy" speaks of the Brahman who within Itself enjoys as the paired
male and female (Mithuniitmavihara,;,as ila). 1
COMMENTARY
COMMENTARY
NOTES
COMMENTARY
NOTKS
NOTE
1 Theword Manu is used for 14 and Bhuvana is used for the same
number. There are 14 Manus and 14 Bhuvanas.•
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VERSE 44
COMMENTARY
NOTE
THE Bhutas, the ten Senses and Mind (Manas) are the six-
teen variations (Vikllra) of the Devi. As Kamakar~ini and
others (K£Zmzikar~iny'i1,disvaropatah,) they dwell in the lotus of
sixteen petals. 1
COMMENTARY
NOTES
COMMENTARY
The Mudras require a more full treatment and that is why a brief summary
is given here.
COMMENTARY
Adharas of the Devi in the sense that She as the U pasaka ( Upasaka-
S'Varupi{ii) possesses these. Similarly the (nine) S'akti.3 of the nine
Nathas become the nine Mudras.
NOTES
HER seven Dhatus skin and the rest and Her form manifest
as the forms of the eight Mothers BrahmI and others. They
dwell in the middle Bhubirhba.1
COMMENTARY
NOTE
COMMENTARY
NOTES
PARAMA S'iva who is the Lord and 1s one with the Bindu
experiences the highest Bliss. It is He who in his Vimars'a
(S'akti) aspect becomes gradua1ly differentiated and assumes
the form of Kames'a.
COMMENTARY
sense of this is t.hat it is the Paramatma who of His own wiH divided
,, His own self into Kama and KameS'vari and as the Teacher (Gttru)
and the Disciple (S'i$ya) brings down all Tantras. S'ruti (Brha. Ar.
143) also says:-
" He divided this Atma into two; thereby arose Husband and
Wife".
NOTES
1 Etasyaivanandasy,myani
bhutani matram u.pajivanti (Brhad.
Aranyaka 4-3-32).
1 Siddha-These form the second class of Gurus in all Tantras.
Different schools or Sampradayas have different names for the Gurus of the
three classes.
'Knower and object of knowledge.
understand that it is She who enables the Lord to manifest His own
Being (Svasvari,pasattiisampradiifri). So it has been said:-
" Even the Supreme if disunited from S'akti is unable to do
anything. 0 ParameS'ii.ni I He is capable (of action) if He is united
with S'akti."
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86 KIMA·KALI•VILISA
NOTE
SHE who is the Queen of the (three) places 1 and bears the
appellations of the Eldest, the Middle or the Second and the
Youngest and who is the object of enjoyment of Parama S'iva
assumed the name of Mitradeva.J It is She who having first
purified the Gurus (by initiation) revealed the Vidya to them
who are the seeds of the (three) Ages (yugas) the first
of which is Treta and who are the Lords of the three Bijas.
It is by these (three Gurus) that the three groups or classes
(Oglta) are maintained. Now has been said the order of the
Gurus (Gurukrama).
COMMENTARY
yitva). By Vidya is meant the Adividya which issued from the lotus
mouth of Parama S'iva and is the Cause of all causes. The Devi
revealed the Vidya. By this we are to understand that She instructed
( Upadides1a) the Gurus in the Vidya.
Here by the statement, Revealed the Vidya having purified them.
(Parikfya vidy,uii prakds-aydmasa), we are to understand that the
most excellent Guru who is Sadas iva (S'ri-Sadas ivatmii) instructs in
1 1
NOTES
The colour of the Rajas Gm1a of Krya S'akti. The text quoted
1
The seven of the Divya class are (1) Parapraka.S'anandanlltha, (2) Paras'iva-
nandanatha, (3) Paras•aktidevyarhba, (4) Kaules1varanandanatha, (5) S'uk-
ladevyarhba, l6) Kules'varll.nandanitha, (7) Kames'varyarhba. The four
Gurus of the Siddha class are (1) Bhogilnandanatha, (2) Klinnanandanatha,
(3) Samayanandanatha, (4) Sahajanandanatha; the eight of the Manava
class are (1) Gagananandanatha, (2) Vis'vanandanatha, (3) Vimaliinanda-
nith~, (4) Madananandanatha, (5) Bhuvanandanatha, (6) Nilanandanatha,
(7) Atmanandanatha, (8) Priyanandanatha. Those of the first mentioned
class should be worshipped behind and the other two on Her left and right
respecti ve]y.
'CJ. Tantraraja xxxv:
Gurur ad;ya bhavec chaktih sa vimarSJam;yr: mata.
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VERSES 52 & 53 93
also Bhavanopani.1ad I :
Brfguruh sarvakaratJabhuta s aktih.
1
(She, the Devi, age after age reveals Tantra through them (the Gurus).
'The Gandharvata11tra speaks of Ma11tri, 8ahti and S!i1nbhaVJ.
1 According to another reading II Siwitad,UmJ,ada,yim" which means
COMMENTARY
This is the end (/ti), The particle "Iti" indicates the end of the
book composed by Puryyananda ( Uditah pu,:i:vanandat). The literal
meaning of the expression is II as ari5en from Pur:iyananda" the author.
✓'Playful movements of the beautiful woman Kamakala (K iimakaliinand-
vilasah). By Kamakala is meant Vimars'aS'akti who is inseparable
(AvinabhiUa) from Kames•vara. She is the beautiful woman (A1igan,1)
whose Vilasa or amorous movements appear as the form of the
"CHkra, the Avarat)a-Devatas and the like. These amorous move-
ments which have been caused by seeing Her beloved (i.e. Para-S'iva)
always (Nityam) attract the mind or heart (Citta) of the amorous
(Bhujcniga=Rasika) Para-S'iva whose nature is pure Illumination
(PrakaS'aikasvabhtiva) by producing in Him an excess of desire
(Bhava-:Raga).
If " Bh,ivakanp;iahar!}tiya" be read for "Bh,'ivakar$ifacittiiya"
then the meaning will be that the sight of the playful movements
produce in the amorous Para-S'iva that gladness which accompanies
the experience of the emotion of love. In ordinary life (Loke'j,i) the
sight of the amorous movements of the beloved produces in the mind
of the gay lover a sense of gladness which is accompanied by the
sentiment of love (S'rngiira-bhava). In the same way the play
(Vilasa) of Kamakala who is Cit-S'akti which express itself in the
way She walk:; (Padavik$epa) and in other movements (of Her body)
produces infinite gladness in Para-S'iva who is facing towards and
looking at Her who is His own S'akti.
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VERSE 55 95
The name of this book is Kamakalavilasa. It is written by and
therefore has emanated from (Uditah) Pur;iyananda. This book
always gladdens Para-S'iva.
VERSE 55
COMMENTARY
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APPENDIX 1
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By the same Author
3rd Edition (1953) Cloth Bound-Over 1,000 Paqes. Price Rs. 30/-
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By the same Author
PRINCIPLES OF TANTRA
{TANTRATATTVA)
CONTENTS
Part I
I. Appearance and Applicability of the Tantra
Scripture-II. \Vhat is the Necessity for the Tantras
when there is Veda ?-III. The Ephemeral and
Modern Monism-IV. Gayatri Mantra and Image
Worship-V. Commands of S'astra-VI. Worship
of Devatas-VII. \Vhat Is $hakti ?-VIII. What
Is S'akti ? (Continued)-IX. S'iva and S'akti-X.
Worship of the Five Devatas.
Part II