Krama Kalpalata

sutadveShiNAM daityarAjaM nakhAgraiH vidArya svabhaktasya saMrakShaNAya | nR^isiMhAya saMsmR^itya duHkhacChide te namaskurmahe vIranArAyaNAya || trailokyavijayAli~NgitAya shrIvIranR^iharaye namaH || To answer a certain query related to addition of praNava at the beginning of certain mantras, I went back to refer to krama kalpalatA, guarded with great care in our sampradAya. Though the encyclopedic bimbAbikA bodha forms the primary text book for shrIkula tantra in our lineage, several other works find supplementary use. bR^ihadbaDabAnala is the next chief source, followed by yatidaNDaishvaryavidhAna. Though I had seen apUrNa and ashuddha pratis of daNDavidhAna, the first clean and nearly complete copy was given by shrI vijay from Mumbai. yogendrAnandanAtha, the grand nephew of late H H Sri Shamsher Jung Bahadur Ranaji of Nepal, was initiated into shrIkula tantra by a vipra named shAmbhavAnandanAtha who seems to have belonged to kAshmIra desha. This great mantrashAstrajna from kAshmIra was in turn initiated by our master shrI chinmudrAnandanAtha. He also underwent the sacred ritual of virajAgrahaNAbhiSheka by offering shikhA-yajnopavIta in fire and had performed ghaTashrAddha before entering avadhUtAshrama. He was one of those rare disciples disciple with uttamAdhikAra who qualified for prathama shaktipAta among the nine types (tIvratIvra, tIvramadhya, tIvramanda, madhyatIvra, madhyamadhya, madhyamanda, mandatIvra, mandamadhya and mandamanda). He had used krama kalpalatA as the chief source to instruct ranaji’s nephew and this copy was graciously handed over to me by shrI yogendrAnandanAtha three years before he attained siddhi. This also marked the end of an era, an era that opened to me the doors to infinite wisdom contained within the secret libraries of nepALa desha, and most importantly characterized by a strong affiliation to bimbAmbikA sampradAya. After ignoring this huge, handwritten copy for a long time, I finally picked it up for examination. While the book was in line with bimbAmbikA bodha and bR^ihadbaDabAnala for most of the part, it did discuss various topics of general interest in detail. An overview which discusses the various characteristics of tantra (quoted from vaivasvata tantra) immediately caught my attention. It discusses in sufficient detail, the characteristics of tantra such as sarga, pratisarga, mantra nirNaya, yantra nirNaya, AdhyAtma varNana, tIrtha varNana, naraka varNana, Ashrama dharma, yuga dharma, rAja dharma, dAna dharma, devatA saMsthAna, bhUta saMsthAna, jyotiSha saMsthAna, vipra saMsthAna, vibudhotpatti, vyavahAra, vrataparibhAShA, purANa, AkhyAna, kosha, strIpuMlakShaNa, harachakra, shauchAshaucha, devatArchana, sAdhana, purashcharaNa, ShaTkarma, dhyAnayoga, nityakR^itya, karmasUtra, varNabheda, jAtibheda etc. There is another chapter with deals with the technical differences between the five limbs of kaula tantra namely kaula, vAma, chIna, siddhAnta and shabara, and also tadadhikAra nirNaya.

vikR^iti. bIjahIna. upasaMhAra. maitri. li~NgoddhAra. ghaTachakra. guruparamparA nirNaya. Another topic that gets discussed at length is related to nyAsa. nistrimshaka. mohita. rakShAchakra. malina. pradhvasta. mantra prakR^iti. mantra janana sthAna. akShara saMkhyA. kUTa. kUrmachakra. manda. One such example is the topic of mantra doSha and saMskAra. yuktAntarvyutkrama. dagdha. bali and AtmAnusandhAna. This chapter begins with discussion related to commonalities of desha kAla such as AhAra. lakShyayoga. brahmANDa bhAvanA etc. devatA. who remains unknown. yuktapada. yuktayoga. hIna. bAlaka. netrahIna. setu. digyoga. stotra. prasava. Topics such as AyAsa-klesha parihAra. mahAchakroddhAra. Ali~Ngita. their effects in vyaShTi and samaShTi. It is clear that the author is well aware of bimbAmbikA bodha as he avoids those topics which are discussed elaborately by bimbAmbikA. kumara. a~NgahIna. mUlikA nirNaya. Bhagvati bimbAmbikA describes fifty doShas and vidhis to overcome them: bhinna. yuvA. kullukA. yuktasvara. parA~Ngmukha. mudrA. janma. yuktavAchya. vikala. madonmatta. nirbIja. kavacha. atikruddha. piNDANDa bhAvanA. savrIDa. AptakAmatva. ShaDAmnAya nirNaya. sarvaj~natva. mishraNa of gadya and padya and lack of direct quotations from tantras seems to suggest that the chapter of yogAdhyAya is the independent work of the author of krama kalpalatA. kAlayoga. atikrUra. various combinations of nyAsas result and grant different fruits. chauragaNesha japa. probably for the same reason. The chapter related to various limbs of a mantra is also more elaborate than in any other work of a similar genre. With the addition of six pallavas. mentalities of itihAsa. yuktAvayava. dvAdashAmnAya nirNaya. tiraskR^ita. anAptakAmatva etc. kIlita. pratyadhidevatA nirNaya. mantrasvara.The yogAdhyAya chapter deals with the concept of mahAyoga which seems to summarize the system of samaShTiyoga taught by mahAmahopAdhyAya gopInAtha kavirAja. mAtrA nirNaya. nidrA. tannivAraNa. panchapAda. avinAshitva etc. utkIlana. saMpuTa. The informal language. R^ishi-Chando-devatA-bIja-shakti-kIlaka nirNaya. vR^iddha. digbandhana. rUpa. mantra-mAsa-nakShatra chakras. samaShTiyoga. are skipped as well. svabhAva. nyAsa. trasta. alpatva. kekara. vighna. Topics discussed include mAtR^ikA chakra. stambhita. nyAsa. The formation of devatA samAmnAya through sAmudAyika praj~nA saMskAra seems to be a highly original and valuable contribution of the author of this work. panchAmnAya nirNaya. prauDha. suShupta. mudgara. dhyAna. sattvahIna. mantra saMskAra. prayoga. yuktadakSha-yuktavAma-yuktamadhya. bhedita. avasthA. ruddha. sthiti. paramparA and saMgharSha. sthAnabhraShTa. . varNa yantroddhAra. AkR^iti. ShoDashAmnAya nirNaya. nisneha and pIDita. sarvashaktatva. samaya. atidR^ipta. dhUmita. aj~natva. priyatva. shaktihIna. shAntamAnasa. niramsha. sarvatva. dakSha-vAma-madhya. badhira. limitations such as parimiti. ativR^iddha. bhaya and maithuna. and the ways to attain paripUrNatva. hatavIrya. samutkIlana etc. kShudhAtura. garbha. sarvatobhadra maNDala. sampradAya rahasya. a~Ngayoga. bhIta. apUrNatva. siddhihIna. Special attention is given to lesser known concepts widely used in shrIkrama tantra such as mantrAkShara kramavyutkrama. R^itu. samIrita. yuktavarNa. mUrChita. pallava.

Most often when the addition of praNava is challenged. ucChishTa bhairavI. an appendix to rudrayAmaLa. in the case of navArNa mantra. Mantras such as chaNDikA navAkSharI. the account of their siddhi of the mantra is more or less hagiographical as well. Those where praNava is explicitly included in the mantroddhAra 2. Moreover. especially when there is no shAstra pramANa supporting their cause as also when there are existing pramANas that prohibit the use of praNava. aShTAkSharI. the pratipakSha enters a state of verbal diarrhea and name throwing and that alone is their justification for this practice. prAsAda aShTAkSharI. There is yet another category where praNava may be added for a specific purpose. The samayAchara sUtra states thus: atha vidyA aShTAvimshativargavishiShTA and the commentator on the sUtra goes on to explain how the ShoDashAtmakatva of the mantra remains intact in spite of having twenty-eight letters. vajravArtALI etc. ashvArUDhA etc. prescribes the addition of praNava before the dvAvimshatyakSharI mahAvidyA of mahAshyAmA. which clarify the three kUtas of panchadashI as tri-bIjas. there is no valid reason to accept their AcharaNa as valid pramANa. A whole gamut of mantras belongs to the second category. even if all these pramANas were to be ignored and we needed to go by satAM vAkya. addition of praNava is recommended in the case of shaiva panchAkSharI by several Agamas. I have heard a rather lame argument regarding mahAShoDashI that this mantra is not strictly ShoDashI either and hence dashAkSharI (praNavayuktA navAkSharI) can be passed off as navAkSharI. guhyakAlI tantra for example. While most of the named personalities who are described to have used praNava in navAkSharI are hardly known beyond a certain ethnic group.The reason I mentioned this work is because of a chapter that talks about adding praNava before mantras. sundarI tantra discusses the rashmi samkalana krama of mahAShoDashI and it treats the vidyA as composed of sixteen avayavas and not twenty-eight. tryakSharI etc. Those where praNava is not explicitly included in the mantroddhAra 3. belong to the first category. Those where the addition of praNava is explicitly prohibited mahAShoDashI. vAsudeva dvAdashI. The following verse from vAmakeshvara tantra quoted by puNyAnandanAtha also adds puShTi: ityuktA shrImahAvidyA shaTkUTA parameshvarI | sarvAbhichArashamanI sarvasampatpradAyinI || . This being the case. for the sake of mantra vIrya janana. This concept is further clarified in trikUTA rahasya. there seems to be sufficient pramANa that negates the need for the addition of praNava. whose viniyoga is mainly for mokSha. Similarly. belong to the third category. addition of praNava to navArNa makes it dashAkSharI. However. There are three kinds of mantras: 1. dhUmAvatI. akShara saMkhyA is an extremely important aspect of any mantra and as we have pointed out several times before. resulting in the formation of siddhikAlikA mantra. we should rather trust the words of the great bhAskararAya and H H shrI chandrashekhara bhAratI than the central character of a folk tale. One should refer to the names trikUTA.

bhUtajvaragrahasamudbhavabhItinAsham | sa tvaM nR^isiMha mayi dehi karAvalambam || . it seems to us that there is no concrete reason to add praNava before navArNa mantra.mahAvyadhiprashamanI svargamokShavidhAyinI | ShoDashArNA mahAvidyA prokteyaM sarvakAmadhuk || Thus.

abhidheya. To understand the qualification for obtaining Srividya diksha. Once again. mahAtripurasundarI. Hayagriva and Ananda Bhairava. one needs to examine Dasha Bhedas: 1.e. there is no difference between the upAsya [shrI] and it's vidyA. Prayojana describes the fruits obtained by studying Srividya. Srividya refers to Sri + Vidya – Srividya. which involves Kaula Marga (note: as described in Badabanala Tantra. Parashakti has two chief forms: Rakta Kali and Shyama Kali. sambandha and prayojana. That Shastra which describes `shrI' is called shrIvidyA. Guru Parampara – this forms the core of Srividya Upasana and the other nine Bhedas are primarily offshoots of this first bheda. sparsha. 3. As Srividya Shastra in essence advocates Nivrtti. The term Srividya has been explained in 108 ways by Brahmasri Sri Tadepalli Veeraraghava Shastrigal. Srividya refers to that vidyA or mantra which is of the form of shrI and refers to shrI. A guru should understand these four concepts well. Abhidheya is the subject matter of Srividya. has the associated anubandha chatuShTaya – adhikAra. Guru of any authentic Srividya lineage should necessarily belong to one of these three Sampradayas. In Ananda Bhairava Sampradaya. rAjarAjeshwarI. Sampradaya – Dakshinamurti. it is also termed parA vidyA. there is no Vamachara path prescribed for Srividya. which encompasses the worship of both these forms and hence of Purna Parabrahma Shakti. parA bhattArikA and ahaMtA or sadakhyA. vedha and other forms of diksha are imparted. that vidya which has the ramA bIja as its core is referred to as Srividya. the upAsyas for which are lalitA. Dattatreya is one of the 32 Upasakas of Srividya and hence is included under Guru Parampara and not Sampradaya. As there is no difference between Brahma Jnana and Brahmi Bhava [brahmavidApnoti param]. Srividya is moksha Shastra or the science of liberation. purushartha chatushtaya is called Srividya. Diksha – depending on the disciple's eligibility and the Guru's capability.Srividya Diksha Vivechini Srividya is a Shastra in itself and like every other Shastra. varna. Only Kaula is prescribed by the Tantras and it is this path that is described as adakShiNa. adhikAra describes the qualifications required to obtain initiation into shrIvidyA. All these are generally termed as `shrI'. Srividya Diksha differs with the Sampradaya. Or. 2. That which grants shrI i. which can be approached in five different levels. Sambandha describes its relation with other Shastras. Thus. Also. Thus. Also. shrIyate sarvairiti shrIH – she who is worshipped by all is shrI. . savyApasavya etc in Rahasya Sahasranama). as described in Siddha Yamala. there is NO Dattareya Sampradaya that is being claimed ignorantly. Rakta Kali is called Vidya Rajni and Shyama is associated with Dakshina Kali and Sundari.

Again Varnamayi Diksha has three classifications and Kala Diksha is again classified into five types: Nivrtti. Mantra and Achara. pashchima. Mano Diksha is again . This discussion is beyond the scope of the present context. mahAyAga and rahoyAga. shishya is told to worship. sAmrAjyapItha etc. Mantra Bheda – bAla. uttara) called the praveshAmnAyas (the gate of entry into Sripura). Shanti and Shantyatita. As described in Uddamareshwara Tantra. This is an incorrect usage of the word `upAsanA'. Shaiva. Sparsha. First is related to the Peethadhikara of the Guru and involves shrIpeetha. These days. Bhu – Kurma or Meru Prshta Yantras. Varnashrama Bheda – as discussed in Sruti. 9. Drk and Manas. Achara Bheda – again depending on Shishya's Samskara and Adhikara – Samaya. There are six Dikshas described in the Tantras. there are several types like kunda. sAdhikA. 5. Based on the ingredients used in kriyA diksha. 10. parA shodashi and Guhya shodashi. Sparsha and Manas Dikshas are classified under Shambhavi Diksha. as clearly stated by Lord Mahadeva in Meru Tantra. Vak. any one who recites Sri Lalita Sahasranama or has upadesha of panchadashi or shodashi mantras (or have read the mantra from somewhere) refers to himself as upAsaka. Though the zeal of Gurus and Shishyas who are trying to spread Srividya through public platforms needs to be appreciated to some extent. Vaishnava and Shakta Amnayas. there are seven Dikshas: Samskara. dakShiNa. pUrNAchArya and Nirvana. Dakshina and Kaulacharas. 8. Smrti and Agamas 7. Drk. But this is again according to the Yuga Dharma. kalasha. Vak. he is initiated into worship of Kali or Sundari (one of her five forms. a Guru who understands Sanketa Traya (Puja – Mantra – Chakra Sanketas) initiates the disciples.4. with other specifications as prastara (kailasa etc). bahiryAga. Kala. which bear close relation with the four AmnAyas (pUrva. Guru who is expected to be `shishya-hrittApa-hAraka'. Guru initiates the disciple into one or more of these paths depending on the qualification. Peetha – there are two peethas described in the Tantras. Devata Bheda – Depending on the Samskara and Vasana of the Shishya. 6. this cannot lead either the Guru or the Shishya anywhere. Kala Diksha is again granted in Srshti – Sthiti – Samhara kramas as also in Anuloma and Viloma schemes. Based on Anugraha and Parigraha (transmission and reception). Srividya is also related to one of the four shAnkara pIthas or AmnAya mathas. vedhikA. Based on these dasha bhedas. is unfortunately more often `shishya-vitta-apaharaka' in the current times. depending upon the eligibility of the disciple – samayA. Vidya. putrikA. mahApItha. panchadashi. respectively signifying Vaidika. yAga Bheda – antaryAga. progressively leading to Sadakhya). mantapa etc. Pratishtha. Yantra Bheda – depending on Sampradaya. shodashi. Varna.

attains Guru Bhava and is a Paramahamsa. Karma Diksha is the highest Diksha and Upasana marga in Srividya. Pancha Simhasani 7. untouched by the rules of Varna and Ashrama. propelling him instantly into a state of Samadhi. those who discard Varna and Ashrama are Karma Bhrashthas who attain hells such as Raurava. The disciple progressively undergoes shAktAbhisheka. Navaratna Kubjika 12. Adharamnaya and Sarvotteernamnaya) 2. One who has undergone these six Dikshas is called mahA pUrNAbhishikta and such a Sadhaka resides forever in Soham state. Without Mahapurnabhisheka.classified into two types: tivrA and tivratarA. is called Krama Diksha. After these three Dikshas. ChatuH Samaya 4. Twelve Amnayas (Six Amanayas taught to a normal Purnabhishikta. pUrNAbhisheka and kramAbhisheka. If the shishya is an uttamadhikari. Dasha Maha Bhairava 10. Navaratna Sundari 11. sAmrAjya medhA and mahA sAmrAjya medhA dikshas. Sparsha Dikshas like Gandusha etc. he is further initiated into medhA. Dasha Maha Vidya 9. The Upasana karma involves the worship of: 1. starting from Tarini to Anuttaravedini. A Siddha Guru grants Maha Vedha diksha to a highly advanced disciple. four Upamnayas. Sixteen Avaranas in the Srichakra – corresponding with the Chakras in the body from AdhaH Sahasrara to Shodashanta Mahabindu 3. Pancha Samaya 5. sixty-four in number. are peculiar to Kaula Marga and are considered inferior. Shodasha Chakreshwari This scheme of Diksha. Namastripurasundaryai . He resides in the Turiyatitashrama. the Sampradaya followed is that of Sri Maha Dakshinamurti. Shodha Samaya 6. Pancha Panchika 8. sadhaka can wear Yagnopavita in the Niviti fashion. Here.

By Sri Kamakoti Mandali on Sep 5. 2011 | In Bhakti ईशर उवाच शृणु देिव पवकयािम सतोतं सवरशुभावहम् | सवरकामपदं नॄणा हनुमतसतोतमुतमम् || तपतहाटकसङाशं नानापुषपिवभूिषतम् | उददालाकरवदनं ितनेतं कुणडलोजजवलम् || मौजीकौपीनसंयुकतं हेमयजोपवीितनम् | िपङलाकं महाकायं टङशैलेनदधािरणम् || िशखािनिकपतवालागमेरशैलागसंिसथतम् | ं मूितरतयातमक वीरं महाशौयर ं महाहनुम् | हनूमनतं वायुसुतं नमािम बहचािरणम् || .

ितवणाकरमनतसथं जपाकुसुमसिनभम् | नानाभूषणसंयुकतं आञनेय ं नमामयहम् || पञचाकरिसथतं देव ं नीलनीरदसिनभम् | पूिजतं सवरदेवैसतु राकसािरं नमामयहम् || अचलदुितसङाशं सवालङारभूिषतम् | षडकरिसथतं देव ं नमािम बहचािरणम् || सपतवणरमयं देव ं हिरदाभं सुरािचरतम् | सुनदरासयाबजसंयुकतं ितनेतं तं नमामयहम् || अषाकरािधपं देव ं कीरवणर ं महाहनुम् | नमािम जगता वनदं लङापाकारदाहकम् || ं अतसीपुषपसङाशं दशवणातमक िवभुम् | जटाधरं चतुबाहंु नमािम किपनायकम् || ं दादशाकरमनतसय नायक कुनतधिरणम् | अङुशं च दधानं तं किपवयर ं नमामयहम् || तयोदशाकरयुतं सीतादुःखिनवारणम् | हेमवणर ं लसतकायं भजे सुगीवमिनतणम् || ं मालामनतातमक देव ं िचतवणर ं चतुभुरजम् | पाशाङुशाऽभयकरं धृतटङं नमामयहम् || अकािदराकसहरं दशकणठदपरिनमूरलनं रघुवरािघसरोजभकतम् | सीतािवशोकघनदुःखमहानधकार िनवापणे िशिशरभानुमहं नमािम || मा पशय पशय दयया िनजदृिषपातैः मा रक रक पिरतो िरपुदुःखपुञात् | वशयं कुर ितजगता मनुजेशराणा मे देिह देिह महती वसुधा िशयं च || आपदभयो रक सवरत आञनेय नमोऽसतुते | बनधनं चछेदयाशु तवं किपवयर नमोऽसतुते || उचचाटय िरपूनसवान् मोहनं भूभुज ं कुर | िवदेिषणो मारय तवं ितमूतयातमक सवरदा || देिह मे संपदं िनतयं ितलोचन नमोऽसतुते | दुषरोगान् जिह जिह रामदत नमोऽसतुते || ू .

सञीवपवरतोदार मम दुःखं िनवारय | जवरानुपदवानसवान् नाशय तवं कपीशर || हाहाकारमुखानतिनयरदिनलजवालासमूहोजजवलं िवदुतखणडसुजातधूमवपुषसवचछाटहासं िवभुम् | सचचूणीकृतधूमलोचनमुखादकीणरकोबलं तं वनदातसुरचारणासुरवरैवरनदं समीरातमजम् || एवं धयायनरो िनतयं सवरपापैः पमुचयते | पयाणे िचिनततिससिदः शीघमेव न संशयः || अषमया तु चतुदरशया अकरवारे िवशेषतः | सनधयापूजा पकुवीत दादशया तु िवशेषतः || अकरमूलेन कुवीत हनुमतपितमा सुधीः | पूजयेतत िवदासो रकतवसतेण वेषयेत् || बाहणानभोजयेतपशातपूजा हनुमतो नरः | न शसतभयमापोित भयं वाऽपयनतिरकगम् || एवं सतुतवा हनूमनतं नरः शदासमिनवतः | पुतपौतािद सिहतः सवरसौकयमवापुयात् || || इित िशवम् || .

e. There are sAdhakas who. the adhikArins of anupAya. But all sAdhakas cannot achieve this state. They remain as they are. the state of jIvanmukti. they lose their body-apparatuses once for all and become one with the Supreme. all sAdhakas who have attained the knowledge of their Essence and have had the self-experience of aham.JIVAN MUKTI shrI Devavrata Sen Sharma According to the trika system. are incapable of attaining this state of jIvanmukti. Of the four distinct kinds of sAdhakas into which the trika system has broadly classified all the sAdhakas from the point of view of their varying capacities and their being recipients of the shaktipAta in different degrees of intensity. They perform karma only to keep themselves in embodied form and to satiate their desire for bhoga in this world. yet their actions do not affect them. do not necessarily become disembodied immediately with the achievement of such knowledge. They exist. emancipated beings. Such sAdhakas. They do not have further birth after the present one. provided they have previously ripened karma (i. are said to become the jIvanmuktas. may continue to exist in embodied form for some time to come. when enlightened. on the other hand. but in this process do not acquire any fresh karma. They . are enjoyed and exhausted. after the achievement of the supreme knowledge and their establishment in their pure svarUpa. with ordinary mortals. prArabdha karma) sustaining their present embodied condition. The jIvanmuktas do not live in a different world or walk about and behave differently from ordinary mortals. they perform karma and participate in all activities of the world like ordinary mortals. and possess keen desire for enjoyment (bhogavAsanA). As soon as the fruits of their ripened or prArabdha karma which were sustaining them in their embodied form. for instance.

In the case of the aspirants following the shAkta upAya. when their body-apparatuses fall off and they are firmly established in nirvikalpa svarUpa. but not as short as the aspirants following anupAya. they have the kArma and mAyIya malas persisting in their body apparatuses even after the descent of divine grace. In the case of the aspirants following shAmbhava upAya. until the traces of mayIya and kArma malas are automatically destroyed and the revelation of the glory of their divine Self takes place. When the traces of the persisting veil of malas disappear. but they do not at once become disembodied. the possibility of attaining the state of jIvanmukti is there. though it might be for a short duration only. to realize their divine svarUpa. They continue to exist . they have to exert and perform sAdhanA as laid down under either of the two upAyas as the case may be. however. The reason for such a view is not far to seek. they are said to establish themselves in their pure nirvikalpa svarUpa. in their case.. the possibility of their attaining the state of jIvanmukti is not there at all. when their body-apparatuses automatically fall off. because in their case the process of the dropping off of physical body is not immediate. the chances of their becoming jIvanmukta appear bright. After the descent of divine grace or shaktipAta in intense form.are the recipients of a very intense form of shaktipAta. the prospects of their attaining the state of jIvanmukti are very bright. The destruction of the body-apparatus is said to be essential for the perfect realization of shivatva. Hence. And when they succeed in their efforts. Hence. Hence. for which reason they are said to have their integral Self-realization in an instant as it were. they have the shAkta and ANava samAveshas respectively. viz. they stay in their physical body for a short time. Being sAdhakas of lesser capacity. it is a long-drawn affair. and therefore possessing relatively less perfect body-apparatus when they receive the shaktipAta in relatively less intense form. though nothing definite can be said about them.

the prArabdha karma. they do not achieve anything new or other than the establishment . the sAdhakas should have the appropriate form of dIkShA performed by the guru. The guru should perform the appropriate form of putraka dIkShA so that the accumulated fruits of their past and present karmas become automatically destroyed. he should allow the ripened fruits of past karma. When the sAdhakas attain liberation from their embodied forms. the sAdhakas should have the self-experience of aham in their pure svarUpa. it is enjoined. i. the guru should not. which. It is the latter kind of sAdhakas who are eligible for the attainment of jIvanmukti.for some time in embodied form. Lastly. and it is during this period that they have the chances of attaining the state of jIvanmukti. destroy the karmabIja altogether. is of two kinds . Second. There are three essential conditions which must be fulfilled by all sAdhakas attaining the state of jIvanmukti. who aspire for enjoyment from elevated positions such as of the AdhikArika devatAs. in other words. implies the destruction of the false identification of Self with noSelf. In doing so. to remain in their body apparatuses so that they might continue in their embodied form performing the meritorious deeds and enjoying the fruits thereof. the sAdhakas should have perfect realization of their true svarUpa in which they should also secure their perfect establishment. no doubt. Firstly. the shuddha aham. with which the false ego-sense also disappears. and the bhogavAsanA of lokadharmI bubhukShu sAdhakas.e. provided they fulfill necessary conditions for its attainment and possess requisite qualifications. the sAdhakas must also possess pure bhogavAsanA.the bhogavAsanA of shivadharmI bubhukShu sAdhakas.. This. the complete eradication of ashuddha vikalpa. who do not desire any elevation but perfer to remain in this world as jnAnins.

as such. divine sport. This is the culminating stage of their existence.in their pure divine svarUpa. In admitting both the unity and the plurality of souls at the same time. Hence. ekajIvavAda and bahujIvavAda) from different points of view. though their body does not fall off immediately. and looking from the point of view of the Supreme Reality. As a result of this. they have no false ego-sense. when in the end the jIvanmuktas are dissociated from their physical body-apparatus. After exhausting the seeds of ripened karma and satiating their bhogavAsanA through the performance of karma in this world. The trika system is purely a monistic system of philosophy. they come “unembodied” (asharIri) as it were. which is said to be the repository of the fruits of actions performed by them from the state of ignorance. The reason for this is twofold: first. and perform actions from their existence in their pure svarUpa. to fulfill their pure bhogavAsanA and exhaust the prArabdha karma. they are always conscious of their pure svarIpa which is not subject to ajnAna. outwardly no change is noticeable in them though inwardly of course. it believes in the unity of all souls. They perform karma like any ordinary unliberated individual. and become the Supreme itself. they establish themselves firmly and perfectly in their integral divine svarUpa. And second. They continue to be associated with a body in the form of a thin veil (AvaraNa) only. the trika system does not think that there is any contradiction or . Looking from the point of view of the manifested universe. it admits the plurality of jIvas. They first experience themselves as pure Aham. They then experience the universe as their self-manifestation out of their free will. they undergo revolutionary changes which are mainly confined to their selfexperience. but it believes in both the theories of the unity and the plurality of souls (i. but they are said to be unaffected by the fruits. technically called the videha mukti.e.

a state of relative perfection. This view is not an exclusive view of the trika system. because in the trika view. a full and complete liberation. Hence what is generally looked upon as liberation achieved by one individual soul is not. it is only a partial liberation. are said to meet on the same ground and be united in the fundamental unity of the Supreme. This view holds good even in the field of Self-realization or liberation of individual souls. strictly speaking. which is the Supreme Lord. so that. when they achieve absolute liberation. if not identical with that of the rest.incongruity involved in it. thus. The multiplicity of souls is. the liberation of one is simultaneous with. Consequently. for instance. This is the most supreme goal. The vedAntin philosopher Appayya Dikshita. Just as all the inner points of the radii of the circle are united in a common center. strictly speaking. the attainment of absolute perfection. the supreme destiny. there is no inconsistency involved in the two. which is a realization not . as real as the unity of the Supreme Lord. it is one which is shared and supported by many monistic systems of philosophy. says that the perfect realization. The achievement of absolute perfection or liberation is possible only when all souls achieve liberation or perfection simultaneously and are merged in the unity of the Supreme. out of his free and independent will. there can be no absolute liberation of one soul to the exclusion of the others. The ultimate fate of each of the souls is bound up with that of the rest. does not believe that there is really any contradiction between the emancipation of one soul and that of all souls. the supreme end of all manifested beings. where the admission of both the theories of ekajIvavAda and bahujIvavAda raises the important question of salvation of individual soul and that of all souls simultaneously. in the same way the plurality of souls. in the trika view. the multiplicity is only a self-projection and self-manifestation of the unity. for instance. The trika system.

of one soul but of all souls simultaneously. The emancipation of the entire creation is the Goal. it is believed that the Buddha is still working for the liberation of entire humanity. and that he will not enter into nirvANa until and unless the entire world accompanies him. it will not be possible for them to achieve Absolute Perfection. the Supreme destiny of mankind. The highest limit of advance that the individual souls could make by securing their personal salvation is confined to the state of Ishvara sAyujya. Unless all individuals simultaneously achieve their personal liberation or perfection. . has not yet taken place. Even in the mahAyAna school of Buddhism.

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