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Sri Brahma Vidya Vimarsini Sabha Series No. 6 SRIVIDYA SAPARYA VASANA With A Foreword By Prof. S. V. Venkateswara, M. A. And An Introduction By Dewan Bahadur K. S. Ramaswami Sastriar, B. A. B. L. Author:-N. Subramania Iyer Translator:-A. Nataraja lyer

With this best complementi 4 Bramhachan Lakshmanfi Eskin. translated 1663.65 With the Best Compliments from G.N. VENKATANARASIAH " SRI GUHANANDA MANDALY " 22. BABU RAJENDRA PRASAD STREET, WEST MAMBALAM, MADRAS-33.

Sri Brahma Vidya Vimarsini Sabha Series No. 6

SRIVIDYA SAPARYA VASANA
OF
Brahmasri N. Subramania Iyer

Translated into English by
Brahmasri A. Nataraja Iyer B.A.,
Secretary,
Sri Brahma Vidya Vimarsini Sabha.
PUBLISHED BY
SRI BRAHMA VIDYA VIMARSINI SABHA,
MADRAS.
1940

[Rs. 3/- Printed at the SRI BALAMANORAMA PRESS, MYLAPORE, MADRAS.

0

FOREWORD.

SRI VIDYA stretches a way into a remote, none the less unfading, past. The spirits of heaven seem to dance and sing with the rising Sun. Waves and spirals of sound convey the music of the spheres. Cones of heat and electrons of movement wake the slumbering world and rouse the passions hidden in the unconscious. Outlines of form and spheres of colour unfold the lotus of blooming beauty and awaken sensuous dreams and soft desires. No wonder, Upanishads differentiate the spheres of Sun, Moon and Fire in the Solar orb. These have corresponding spheres in the macrocosm and microcosm, and suggest the triple (tripuți) in Chakra and Mantra. त्रिखण्डं मातृकामन्त्रं सोमसूर्यानलात्मकम् । These The Sun’s synergy was analysed into three aspects of energy,-Day, Night and Sandhya, conceived as presided over by the Graces-Savitrī, Gayatri and Sarasvati; Śri, Hri and Uma. represent the triple energy of sound in Rg, Sama and Yajus which, in Brahmanas, the Sun is painted as wooing at morning, noon and dusk. The worship of Śrī appears to have developed out of that of Fire

ii (Jātavedas). It is fully described in Sri Sukta, a supplement (khila) of the fifth mandala of the Rg Veda. Śri wears garlands in spirals of light, goodness and joy, breathes the scent that is free from stain though locked in the muddy vesture of the body, evokes ideals rooted in the sub-conscious,. and abounds in grace that fills the honey-feel of bliss. We have the archetype of our Durga,. Lakshmi and Sarasvati. श्रीमाता श्रीमहाराज्ञी श्रीमत्सिंहासनेश्वरी । Mother of calm in storm, creatrix of wisdom, love and Life; Queen of beauty, grandeur, glory and Time; Lady of the dim-lit Cave, the swell of life that chases sloth and sin and tears the bowels of vice; wooed by mystic mumbl ings for supernal gifts; Thrice-blest as Word, Resort, Rest and Recreation, recurring evermore. Mother maker and sustainer dwells in her creation as Synergy of life and mind. She inspires love and stimulates emotions, hence known as Kāmeśvarī. As Power, she generates powers (siddhis) in personality. As Light, she illumines with wisdom and direction (prakāśa and vimarśa).

iii As Kundalini sakti, she is Dynamic Real, and her path is mapped out by mystics, to whom her workings are not mysteries. She dominates the nervous, sympathetic and para-sympathetic systems. She passes beyond the differentials of the super-conscious into the integral of the urdhva mula tree of Samsăra, and points the way beyond into the Inexpressible aud Infinite. Maitrayani Upanishad has the fullest description of this ’three-fold Brahman." “It has roots above, and its branches are Space, Air, Fire, Water, Earth and the rest.’ When the Yogi expands his lungs and fills the orifices with compressed air his mind enjoys equanimity undistracted by outward pulls of the senses. In dharana he wills energy into particular sensitive centres and establishes control over involuntary (sub-conscious) activities. Internal illumination enables him to respond to higher vibrations in the universe. His attitude is one of responsive co-operation at each stage. Mystic union does not mean mistiness, but an embrace of Cosmic Universal. Its essential fact is the conscious relationship between the Soul and Unity. Symbolism is its language, every symbol being the living visage of a realised abstraction. Allegory expresses it by external attributes and frozen gestures, and is a caricature of the symbol.

iv Śrī Chakra is a pictorial representation of these experiences idealised and abstract. There is symbolism in every aspect of it-lines, cones and petals, their number and disposition, their forms and mutual relations, and the seed-syllables and fingerposes used in the worship. Chakra denotes the wheel of Creation-Life, Mind, Cosmos, Time. Its essential quality is movement and change, shapening the substance. Mystics like Aśvaghosha and Kalidasa refer to the helplessness of man as a speck on the whirligig of time. Kathaka recension of Yajur veda describes the wheel of Time with years, months, days and seconds comprised in it. ‘As streams pass into the River, units of time pass into Samvatsara.’ It is an endless cycle, and brings each one a soft wind or a whirlwind with the rising or setting of Sun or Moon. Maitrayani Upanishad describes the dweller in the lotus of Time. The lotus or spinning wheel of creation is an ancient symbol of life, unfolding forms like thepotters’ wheel which, unknown to Ṛg-Veda, is detailed in other Vedic texts. Cosmic wheel of fortune in the hands of Lakshmi-Nārāyana is wellknown. Bhagavad Gita mentions the many-hued wheel of mind set in motion by Isvara, of which attachments are the spokes. It is mentioned V in Rg-Veda, (ano manasmayam). He is described in Prasna Upanishad: ‘In the Chakravartin who turns the wheel all the parts stand fast.’ He is the Purusho manomayah of Taittiriya Upanishad. Mind, Life and Sex are functions inter-connected. Mantra sastra has a long history. Words chanted in concert haunt and hypnotise, and so are phrases and rhythms in the Rg-Veda. Music passed into word and meaning gives linked sweetnesses drawn out in the Sama Veda. Yajur Veda stresses notes softy mumbled so that they could reach unto heavenly heights. Atharva Veda teaches the magical effect of throwing pregnant vigour into a concentrated word or phrase. Repetition influences the sub-conscious and induces lasting changes in the psychic equilibrium. Mantras have a liquidity of meaning and a fluidity of suggestion, marvellous in the case of mono-syllables (bijakshara). Their significance varies at each stage of spiritual progress. Playing with Power is like playing with fire. The stimulus of a mantra might commend greed to a glutton or sleep to a sluggard. The guru studies the impulses and habits of the disciple, prepares his spirit for the seed-mantra, and guides and studies his progress at every step. Each meaning of a mantra is like a fresh melody woven out of a gamut.

vi Hence the dependance on the guru, and its liability to abuse. Apotheosis of the guru has been pregnant with mischief in various parts of India. Vidyas are sealed books to the rank and file, and experts who know have beaten their muffled drums in notes monopolist and monotonous. The first guru to realise this was Lakshmidhara in the 16th century. He makes a generous gift of the most secretly treasured syllable (srim) to all his readers, and adopts them as disciples without any ceremonial introducing the relationship. The responsibility of the guru is hedged in with safe. guards. Emphasis on traditional teaching (Sampradaya) checks the aberrations due to individual idiosyncracy. Stress is laid not on what the guru teaches but on what he is and how he does. ideal guru like Dakshinamurti teaches by a silence. more significant than speech, as the mystery of Reality eludes all the machinery of speech and symbol. Lastly, the disciple is taken over to the conception that the highest guru is in himself, the Gurupitha being in his cerebrum, where Godhead reveals itself in the manner suiting his preparedness and his aspiration.* The The spiritual student who has had glimpses of the high peaks and ridges of Universality burns

• See my Indian Culture Through the Ages, Vol. I.

vii with a desire to grasp the whole (akhanda). He appeals to his ideal to shed its limitations and appear before him entire, stripped of the blaze of māyā that blinds his supreme vision. Her sakti that blinds and distracts withdraws into the deep but dazzling darkness of itself. The veil is torn from his eyes (Sambhatya amṛtam aśnute) revealing the dark places which are the very warp of the soul. The quondam idolator had become an iconoclast, and he has now risen to a plane higher than both. Iconolatry and iconoclasm are but scaffoldings framed by feeble spirituality in its fitful efforts at subjective evolution. The voice of Vimarsa found in them Means to the End, eclipsed, like all sadhanas, when the light of the Universal (purnam) dawns on the developed soul. The mystic who had surrendered everything to Śrī now witnesses Beauty all round him. Nothing is ugly to him.-the rolling cataract of life, yawning clefts of gloom or dark depths of eternity. Love (Kameśvari and Kameśvara) has swept down all barriers, and the Universal part of his Being (Ananda Bhairava) appears within him, subsuming all facts, realities and values under one meaning, reflected in the eddies and under-currents which the deeps below conceal or reveal. The Soul is lifted above words and wonders, which are seen as facets of Reality.

viii यतो वाचो निवर्तन्ते अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान्न विभेति कदाचन ॥ This book is to be welcomed as an endeavour to interpret Śrī Vidya from the Vedantic point of view. (Adhyatma Vidya Vidyānām). It is interesting that Mr. Subramania Ayyar insists that the Upāsaka should from the beginning get the right. attitude and view the apparatus of religious worship as stepping stones to the Highest. S. V. VENKATESWARA. Madras July 31, 1940.

INTRODUCTION. I deem it to be a rare and unique privilege to write this Introduction not because I deem myself to be, like the author, a Śrīvidya adept who alone could aptly and worthily write an Introduction to this great work, but because the request (which I honour as a command) courteously made to me to write it gives me the valued chance of linking my name with the author’s name and enables me to place a few, albeit faded unlovely scentless, flowers of adoration at the lotus feet of, the Universal Mother. I write these words on the Krishna Janmashtami day. How fitting the day is for such a task! It was Lord Sri Krishna who wanted Devi to incarnate prior to His own incarnation and to prepare the world for His incarnation. Who can fathom the mystery of this request to Devi to be born as Yasoda’s daughter? अथाह मंशभागेन देवक्याः पुत्रतां शुभे । । प्राप्स्यामि त्वं यशोदायां नन्दपत्न्यां भविष्यसि ॥ अर्चिष्यन्ति मनुष्यास्त्वां सर्वकामवरेश्वरीम् । धूपोपहारबलिभिः सर्वकामवरप्रदाम् ।

ii नामधेयानि कुर्वन्ति स्थानानि च नरा भुवि । दुर्गेति भद्रकालीति विजया वैष्णवीति च ॥ कुमुदा चण्डिका कृष्णा माधवी कन्यकेति च । माया नारायणीशानी शारदेत्यम्बिकेति च ॥ (Bhāgavata, X 2 Verses 9 to 12). Nay, He showed grace to the shepherd maidens who prayed thus to Devi to secure His grace for them. कात्यायनि महामाये महायोगिन्यधीश्वरि । नन्दगोपसुतं देवि पतिं मे कुरु ते नमः || इति मन्त्रं जपन्त्यस्ताः पूजां चक्रुः कुमारिकाः । एवं मासं व्रतं चेरुः कुमार्यः कृष्णचेतसः । भद्रकालीं समानर्चुर्भूयान्नन्दसुतः पतिः || उषस्युत्थाय गोत्रैः स्वैरन्योन्यावद्धबाहवः । कृष्णमुच्चैर्जगुः पत्न्यः कालिन्द्यां स्नातुमन्वहम् ॥ (Bhāgavata, X 22, Verses 4 to 6 ) Further, Rukmini herself is made to worship Devi before He accepts her and carries her away to wed her. She told him in her famous letter to him: अन्तःपुरान्तरचरीम निहत्य बन्धूं- स्त्वामुहे कथमिति प्रवदाम्युपायम् । पूर्वेद्युरस्ति महती कुलदेवियात्रा यस्यां बहिर्नववधूर्गिरिजामुपेयात् ॥ (Bhāgavata, X 52, Verse 42 ). CC-0S.P. Dhar Collection. Digitized by eGangotri iii Then she went to Devi’s temple and prayed for help and grace. आसाद्य देवीसदनं धौतपादकराम्बुजा । । उपस्पृश्य शुचिः शान्ता प्रविवेशाम्बिकान्तिकम् ॥ तां वै प्रवयसो बालां विधिना विप्रयोषितः । भवानीं वन्दयांचक्रुर्भवपत्नीं भवान्विताम् ॥ (Bhagavata, X 53, Verses 44 & 45 ) . Such is the exalted position assigned to Deviworship by Sri Krishna Himself. She is the bestower of all blessings now and here as well as afterwards and hereafter (abhyudaya and niśreyasa). She is all Love and Mercy and Benediction to her children. She is the guide to divine bliss. ( शिवज्ञानप्रदायिनी ) She is the revealer of the omnipresent, omnipotent, omniscient Brahman as is clear from the wonderful episode in Kenopanishad :- स तस्मिन्नेवावकाशे स्त्रियमाजगाम बहुशोभमानामुमां हैमवतीं तो होवाच किमेतद्यक्षमिति । सा ब्रह्मेति होवाच । (Kenopanishad). सैषा प्रसन्ना वरदा नृणां भवति मुक्तये । सा विद्या परमा मुक्तेर्हेतुभूता सनातनी ॥ The author’s aim in this work is to take us into Devi’s presence अम्बिकान्तिकं. He is an adept in Tantra literature in general and in Devi-worship in particular. All that is needed on our part is to

iv be pure in body and speech and mind and to have composure and serenity and peace. (fa: area:). The great works relating to Devi worship in detail-Parasurama Kalpa Sutra Paddhati, Saubhagya Ratnakara Paddhati, Saubhagya Chintamani Paddhati and Umanandanatha’s Nityotsavahave been laid under contribution by the learned author. Nityotsava consists of eleven parts. The present work also consists of eleven parts. In his Introduction the author quotes from Śivadṛshti wherein it is said that in the Sri Chakra we must realise the attainment of the Guru in the Bahirda.. śāra, śravana in the Antardaśāra, manana in the Vasukoṇa, Nididhyasana in the trikona, and Jivabrahma Aikya in the Bindu. Thus Śrīvidya is Brahma Vidya writ large. The external Chakra Pūjā must lead to the oblation of all Vṛttis (mental modifications) in the holy fire of Brahmic realisation. आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते । Gita VI 27. This idea which runs throughout the author’s work is a great and fruitful idea. The worshipper who clings passionately to external forms will affirm that the tangible is the Real. The metaphysician who clings passionately to ideas will affirm that intangible is the Real. The truth is that the seen is the vestibule of the unseen, that the image is a dynamo and a shrine and also a symbol and a

sign-post, and that the body is the temple of the soul. As Yāska says, everything is capable of interpretation at three levels viz., the adhi-bhautika and adhi-daivika and adhyatmika levels, and there is no rational ground for a civil war among these angles of vision. It is the Infinite godhead that has become the infinite physical manifestations (apara Prakṛti) and the infinite psychic potencies ensouling them (para prakṛti). The author rightly distinguishes between Parā Pūjā, Parapara pūjā and Apara Puja, The worshipper who seeks God as an objective reality likes the aparāpūjā. Why should he sling mud at the worshipper who seeks God as a subjective reality and as being the Self of his self or vice versa ? परा चाप्यपरा गौरि तृतीया च परापरा । प्रथमाऽद्वैतभावस्था सर्वप्रचयगोचरा । (Yoginihṛdaya). द्वैतभानसामान्याभावे परा, अद्वैतभानसामान्याभावे परा, द्वैतविलयाभ्यासदशायां परापरेति पूजात्रयलक्षणानि । तस्यैवाहं ममैवासौ स एवाहमिति त्रिधा । भगवच्छरणत्वं स्याद्धारणाभ्यासपाकतः ॥ (Madhusudana Sarasvati’s Bhaktirasayana). Srividya has three aspects-mantra and chakra and pūjā. The fifteen-syllabled Pañchadasī

vi mantra is as holy as the Gayatri mantra and is kept more secret. The author says and showsthat it means the same truth as the MahāvākyasTatvamasi, Ayamātmā Brahma, Aham Brahmasmi etc. Chakra symbolises the Para Prakrti and the Apara Prakṛti and the Godhead ensouling both. Kameśvara and Kameśvari (Lalita Devi) ensoul the Bindu which is the centre of the Universal Chakra. The mind of man is prone to identify itself with the body and to grasp the universe with possessiveness (अहंकार ममकार)If we but shift the centre of the mind from these to Godhead, we can realise ourselves as soul and the universe as the manifestation of God. ईशावास्यमिदं सर्वं Sri Chakra Pūjā will lead to this realisation. It must begin with external worship and become transformed into inward realisation and culminate in eternal infinite supreme bliss. The author claims that if owing to obstructions by sins and Vasanas the Mahāvākya upadeśa does not bring realisation, Śrīvidya must be practised to attain and secure that consum.. mation. Diksha is the link between God and man. दीयते शिवसायुज्यं क्षीयते पाशबन्धनम् । aå. अतो दीक्षेति कथितं बुधैः सच्छास्त्रवेदिभिः ॥ It can be given only by the Guru in an efficacious manner. vii The author’s analysis of the 36 tattvas (world categories) according to Sakti doctrine is clear and comprehensive. They are:- (i) 24 Atma Tattvas viz., the five gross elements, the five tanmatras, the five karmendriyas,. the five jñānendriyas, manas (in which tamoguna predominates), Ahamkara (in which rajoguņa predominates), Buddhi (in which Satvaguna predominates) and Prakṛti (in which the gunas These form the are in a state of equilibrium). body. The Purusha who is in relation to the mind is called the Jiva and becomes the Karta (doer) and the bhoktā (enjoy er). The dualism of subject and object is due to Maya. These 24 tatvas are called Asuddha Tattvas, (ii) Seven Vidya Tattvas viz., Māyā, five Kañchukas (sheaths) and Purusha. Māyā operates through the five Kañchukas (Kala, avidyä, raga, käla and niyati) which obscure Kriyāśakti, and Jñānaśakti and Icchāśakti and Chitsakti and Anandaśakti respectively. Suddha Vidya removes these sheaths. These seven tattvas are called Suddhaśuddha tattvas. (iii). Five Five Siva tattvas viz., Suddha vidya, Isvara, Sadasiva, Sakti and Siva. These are called Suddha tattvas. Of these Sudha Vidya removes the differences of the universe and the soul and the Oversoul. Isvara Tattva is cosmic consciousness.

viii Sadasiva Tattva is infinite blissful self-consciousness. Sakti is the creative desire of Śiva. Śiva is the Absolute which is one with Sakti. The abovesaid analysis has a great advantage over the Sankhya system of categories and even over the ordinary Vedanta system. The Sankhya system is riven by an irreconcileable dualism and is unable to rise to the higher angle of vision wherein there is a merger of Subject and Object. In the Advaita system there is the positing of the unreality of the universe (though Sankara’s system tries to reconcile the claims of realism and idealism), and there is also in the background a feeling of contempt and a superiority complex in regard to Maya. In the Viśishtadvaita system there is no conception of the Absolute which is out of relation to the Universe in its subtle or gross form. In the Dvaita system there is multiplicity galore and Prakṛti stands out as a separate principle though subordinate and obedient to Godhead. In the Sakta system, Sakti is the principle of finitisation and manifestation and emerges from Siva and is only Ananda in its dynamic form of Love (Prema) which seeks to create the universe and enable the souls to attain liberation. That the love which oveflows conjugal limits and is bestowed on the child is not lessened by such apparent distribution of love but is

ix augmented thereby is beautifully expressed by Kalidasa:- रथाङ्गनाम्नोरिव भावबन्धनं बभूव यत्प्रेम परस्पराश्रयम् । विभक्तमप्येकसुतेन तत्तयोः परस्परस्योपरि पर्यचीयत ॥ Canto III Verse 24. Thus the universe is but the visible overflow of the divine love. The Sakta system reconciles the one and the many, and the phenomenal reality of the universe and the noumenal reality of the Absolute which underlies and sustains and interpenetrates it. The soul in its three sheaths caused by the Karmika and Mayika and Anava malas is Jiva. The soul liberated from them is Śiva. शरीरकञ्चुकितः शिवो जीवो निष्कञ्चुकः परशिवः । The aim and goal of the spiritual life is to attain infinite eternal supreme bliss. The main theme of the work is the detailed worship of the Goddess. The details of such worship are accurately and admirably given. We must first of all enter the Yagamandira with a silent tongue. The contrite heart and the sacrificial mood are as important as the external accessories of worship, nay, they are the more important factor. श्रेयान्द्रव्यमयाद्यज्ञात् ज्ञानयज्ञः पंरतप । Gitā.

X ज्ञानयज्ञोडुपेनैव ब्राह्मणो वाऽन्त्यजोऽपि वा । संसारसागरं तीर्त्वा मुक्तिपारं हि गच्छति ॥ The doorkeepers of the gate of liberation are Bhadrakali, Bhairava and Ganapati. The author says that in the Adhyatma aspect these stand for Vedantic knowledge and mental tranquillity and spiritual bliss. The Yoga Vasishtha says :- मोक्षद्वारे द्वारपालाश्चत्वारः परिकीर्तिताः । शमो विचारः संतोषञ्चतुर्थः साधुसंगमः ॥ We have then to make Achamana and utter the Guru mantra. The Guru mantra mahāvākyas are :- हंसः शिवः सोऽहम् । सोऽहं हंसः शिवः । हंसः शिवः सोऽहं हंसः । The twelve Bijaksharas are:- ह्स् ख् फ्रें ह् ख् क्षू म् ल् व् र् यूं The Gurumantra has to be uttered and meditated upon along with the Mrgi (deer) Mudra which would help us in achieving mental concentration The sounding of the bell calls the Devas to our aid and indicates Nadanusandhana and Nadalaya. We must then perform Pranayama and Sankalpa and Asanapūja. The mantra for Dehaśuddhi is ऐं हः अस्त्राय फट. We must pray for the grace of the CC-0 S. P. Dhar Collection. Digitized by eGangotri xi Yoginis. The entire body must be purified and must be realised as a Śrichakra. देहो देवालयः प्रोक्तो जीवो देवः सनातनः । The entire Śrīnagara has a microcosmic manifestation in the human body just as it has a macrocosmic manifestation in the universe and a symbolic. manifestation in the worshipped Śri Chakra. The author gives us a clear vivid description of the component parts of the Srichakra (the surrounding ocean of nectar, the island of gems, the rows of divine trees, the various ramparts, the doors of solar radiance and lunar radiance, the chintamani palace, the throne of grace with gods as its supporting pillars, and the Devi seated in glory on the Sadasiva cot). I must leave the reader to pursue his way in this garden of divine delight. The second part of the book describes Bhutaśuddhi by means of which the material body becomes the Sambhava sarira. The soul freed from Avidya becomes pure and radiant. This is Atma Prana Pratishtha. This is done by the mantra is. We must perform Prāṇāyāma and pray for the removal of all obstacles to self-realisation. We The third part describes the Nyasas. must realise that Devi’s body is made of the sounds from to . This is :. The author describes many other nyasas also.

xii The fourth part deals with the keeping of the pūjā utensils etc., in their proper places. The five makāras (Madyam, Matsyam, Mamsa, Mudrā and Maithuna) have a spiritual meaning. Madya (wine) is the nectar of Jñāna. Matsya (fish) is self-control. Māmsa (flesh) is killing Punya and Papa. Mudrā (finger-pose) indicates the Laya of everything in Brahman. Maithuna (union) is the union of Jiva and Brahman. आमूलाधारमाव्रह्मरन्ध्रं गत्वा पुनः पुनः । चिच्चन्द्रकुण्डलीशक्तिसामरस्यसुखोदयः ।। व्योमपङ्कजनिष्यन्दसुधापानरतो नरः । सुधापानभिदं प्रोक्तमितरे मद्यपायिनः || मनसा चेन्द्रियगणं संयम्यात्मनि योजयेत् । मत्स्याशी स भवेद्देवि शेषाः स्युः प्राणिहिंसकाः ॥ पुण्यापुण्यपशुं हत्वा ज्ञानखङ्गेन योगवित् । परे लयं नयेच्चित्तं पलाशी स निगद्यते ॥ पराशक्त्यात्ममिथुनसंयोगानन्दनिर्भरः । य आस्ते मिथुनं तत्स्यादपरे स्त्रीनिषेवकाः ॥ Kulārņava. In the fifth part the author refers to Antar. yāga (inner worship) etc. Antaryāga is of two kinds viz., (1) of a divine form or Chakra (2) of the infinite glory. A specially fruitful worship is the rousing of the glorious sakti till it stirs from CC-0S.P. Dhar Collection. Digitized by eGangotri xiii the Muladhara to the Brahmarandhra. Śrī Sankara says in Saundaryalahari :- महीं मूलाधारे कमपि मणिपूरे हुतवहं स्थितं स्वाधिष्ठाने हृदि मरुतमाकाशमुपरि । मनोऽपि भ्रूमध्ये सकलमपि भित्त्वा कुलपथं सहस्रारे पद्मे सह रहसि पत्या विहरसे ॥ The external puja with the aid of Gandha and pushpa and dhoopa and deepa and Naivedya and Nirajana (sandal paste, flowers, incense, lights and food-offerings and waving of lighted camphor) is but the outward counterpart of the inward worship. The author explains also the occult meaning of the Daśa Mudrās (ten mudras). Some systems of worship have five upacharas, some have sixteen upachāras and some have sixty-four upachāras. The Panchayatana Pūjā (the daily worship of the Sun, Devi, Vishnu, Gaṇeśa and Maheśvara) is a daily discipline among the Advaitins. The sixth part describes in detail the Navavaraṇa Pūjā. The Śri Chakra has nine chakras and consists of tattvas from Bindu to Bhupura. The author explains the occult meaning of the weapons in the hands of Lalita Devi and throws new light on Shaddarśana Pūjā and Shadadhara Puja and Shaḍāmnāya Pūjā. The Shaḍamnay as are Rk, Yajus, Sama and Atharvana and the

xiv express meaning of the Upanishads and the secret unexpressed meaning of the Upanishads. The seventh part describes meditation on Kamakalā. represents Kamakala. It represents the gamut of sounds from to . also represents Kamakala. The Eighth part describes the external homa as well as the internal homa of the mind in the Atman. पुण्यपापे हविर्देव कृत्याकृत्ये हविः प्रिये । संकल्पश्च विकल्पश्च धर्माधर्मौ हविस्तथा ॥ जुहुयात्परमेशानि आत्माग्नौ मनसा स्रुचा । अन्तर्निरन्तरमनिन्धनमेधमाने (Jñānārnava). मोहान्धकारपरिपन्थिनि संविदग्नौ । कस्मिंश्चिदद्भुतमरीचि विकास भूमौ विश्वं जुहोमि वसुधादिशिवावसानम् ॥ The Ninth part refers to Balidana, Pradakshina, Namaskara and Japa and stotra which conclude the worship. Suvasinipuja completes it. Parts ten and eleven refer to Pūjā Samarpana and Santi stava respectively. Thus this work shows great insight and mastery and deserves public appreciation in an abundant measure. So little is now known about Saktism that we require many works to bring into our minds the full radiance of the religion of Sakti. CC-0S.P. Dhar Collection. Digitized by eGangotri XV We must pray to the Devi herself to bestow Her Grace on us and to give us power to praise and worship and realise Her Glory and light the lamp. of Her Worship in every heart. शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं नचेदेवं देवो न खलु कुशल: स्पन्दितुमपि । अतस्त्वामाराध्यां हरिहरविरिञ्चादिभिरपि प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति || (Saundarya Lahari ). Madras. 26th August 1940. K. S. Ramaswami Sastri. CC-0S.P. Dhar Collection. Digitized by eGangotri TRANSLATOR’S NOTE. THE present book is an English rendering of Srividya Saparyā Vāsana written in Tamil by Sri N. Subramania Aiyar, the President-Founder of the Brahma Vidya Vimarsini Sabha. It embodies the ideas given in the course of his lectures to the members of the Sabha explaining the philosophic background or the philosophic import of the several sections of Śrīvidya form of worship. The ritual is contained in a previous publication entitled Śrīvidya Saparya Paddhati and it is in Devanagari script. This book is its companion and supplies the rationale behind what is enjoined in it. The original, being in Tamil, was found unable to satisfy the enquiring minds of those beyond the few Tamil-knowing Upasakas. It was, therefore, deemed necessary to translate the book, to reach a wider circle of devotees who, by their prolonged practice of worship seeking no reward, have come to enquire the truth behind what they have been doing. It is also meant for those who owing to the study of wrong sources have entertained views about the ritual, prejudicial to the real understanding of the philosophy that it inculcates. It is the intention of the Sabha to bring forward, as the

ii need arises, translations of this book in other languages so that those that cannot read either Tamil or English may not lose the benefit of its existence. A word of explanation is perhaps necessary for choosing the English language for the first translation. Ancient Indian Culture is attracting, at present, scholars here and elsewhere and a great deal of research is now being made in every one of its departments. Tantric literature has received sufficient attention not only from Indians but also from Western savants. Every Library is teeming with literature on this subject. More people are coming to know about the Tantras through the medium of English than through Sanskrit or a Vernacular. The existing literature, elaborate in every detail, lacks books on ‘Vasanas’ which are very important for the real understanding of the Tantras as they supply the key to their philosophy. It is the hope that this book will be the forerunner of its kind which should surely follow such keen interest that is evinced by the present generation to resuscitate the ancient traditions of India. Nothing else could have made me take up the pen. to translate this philosophical work. Although I was unwilling to undertake this task of translation I was forced to accept it for two

iii reasons. First, as the Secretary of the Sabha I had no go but to shoulder the responsibility when otherswere reluctant to do so. Secondly, the uniform kindness that I enjoyed at the hands of the President made me feel that this work was the least that I could do to show my sense of gratitude. I was very fortunate in having the help of two gentlemen who definitely possessed what I lacked, namely perseverance and experience. Brahmasri S. Ramaswami Sastri though not enjoying the best of health suspended his usual studies and went through the manuscripts and the proofs carefully to see if everything was in order. His was the most. arduous task for many months. Brahmasri C. Sankara Rama Sastri, M.A., B.L., who is very well known to the University students of Sanskrit and an Upasaka himself, was most unstinting to give his help in reading through the matter and making necessary alterations. My work therefore has been well set right by the willing self-imposed task of both these gentlemen. Neither I nor the Sabha can sufficiently thank them for what they have done towards the publication of this book. In the course of my work the following books. were used for reference (1) Apte’s Sanskrit Dictionary, (2) Tarka Sangraha by Prof. Kuppuswami

iv Sastriar and (3) Siddhanta Bindu of the Gaekwad Sanskrit Series. They were useful for finding the appropriate English equivalents for Sanskrit philosophical terms. The Brahma Vidya Vimarsini Sabha would certainly feel to have done a bit of its duty if this book and its other publications should kindle in the hearts of Upasakas a real desire to know more about the highest divine life.

A. Nataraja Iyer.

CONTENTS

Introduction Khanda I From Yagamandirapraveśa Page 1 to Chakrapūjā 41 II Bhutaśuddhi etc. 74 III Nyāsas 81 IV Pātrāsādana 99 V From Antaryaga to Layāngapūjā 135 VI Navavarana Pūjā etc 159 VII Kamakaladhyāna 217 VIII Homa 222 IX From Balidana to 228 Havihpratipatti X Pūjāsamarpana and Devatodvasana 240 XI Santistava and Visesharghy odvasana 243

ERRATA.

Page Line For Read 48 2 upāska upāsaka 78 20 jñāna yoga jñāna yāga. 112 22 appeareth 136 25 hining appearest shining 164 2 Insert after “a” bīja and a 212 27 incapabel incapable 224 18 aeh- 19 Parahantt 59 231 20 किंचित्किंदादाय the Parahanta किंचित्किंचिदादाय

श्रीगुरुचरणारविन्दाभ्यां नमः । श्रीमहागणपतये नमः । ॥ श्रीविद्यासपर्यावासना ॥ SRĪVIDYĀSAPARYĀVĀSANĀ

INTRODUCTION.

Sri Vidya Saparya Vasana or Parāpūjā Vāsanā Vimarśa is an elucidation of the highest form of worship-Śrī Vidya Upasana-which consists in the constant practice of identifying the individual self with Brahman. Pūjā (worship), to start with, is of three kinds, (1) Para (highest), (2) Apara (ordinary) and (3) Parapara (intermediate). परा चाप्यपरा गौरि तृतीया च परापरा । प्रथमाऽद्वैतभावस्था सर्वप्रचरगोचरा || (Yoginihṛdaya VIII-2-3) That supreme form of worship where there is no trace of duality (dvaitabhāna) of any kind i. e., where every thought, word or deed is worship,

2 ŚRĪVIDY ASAPARYAVASANĀ is called Parā-pūjā; and that variety, on the other hand, where there is no trace of non-duality (advaitabhāna) and the worshipper adores an external chakra or image as distinct from himself is Aparāpūjā; but where the duality that is perceived at the outset is gradually made to merge in oneness by constant thought of identity (aikya), it is Parāparāpūjā. द्वैतभानसामान्याभावे परा, अद्वैतभानसामान्याभावे त्वपरा, द्वैतविलयाभ्यासदशायां परापरेति पूजात्रयलक्षणानि । सपर्या सर्वभावेषु सा परा परिकीर्तिता । अपरा तु बहिर्वक्ष्यमाणचक्रार्चनाविधिः ॥ परापराऽस्य बाह्यस्य चियोनि विलयः स्मृता । इत्थं त्रिधा समुद्दिष्टा बाह्याभ्यन्तरभेदतः ॥ The attitude of a Para worshipper towards the daily routine of life consecrating every thought, word and deed as an offering in one unceasing worship, is described by Śrī Sankaracharya in the following stanza (No. 27 ) in Saundaryalaharī. जपो जल्पः शिल्पं सकलमपि मुद्राविरचना गतिः प्रादक्षिण्यक्रमणमशनाद्याहुतिविधिः । प्रणामः संवेशः सुखमखिलमात्मार्पणदृशा सपर्या पर्यायस्तव भवतु यन्मे विलसितम् ॥

INTRODUCTION 3 The same idea is clearly brought out in the following stanza also:- आत्मा त्वं गिरिजा मतिः सहचराः प्राणाः शरीरं गृहं पूजा ते विषयोपभोगरचना निद्रा समाधिस्थितिः । संचारः पदयोः प्रदक्षिणविधिः स्तोत्राणि सर्वा गिरो यद्यत्कर्म करोमि तत्तदखिलं शम्भो तवाराधनम् ॥ śāstra drop The Yoga sastra calls it the Ṛtambhara-prajñā state, i.e., where one’s cognitive_senses the name and form (nama-rupa) from the phenomena they cognise and get hold of their real essence–sat-chit-ananda. Such Parā pūja or Puja par excellence being for the most part mental, can obviously be possible only for a few adeptsthe Uttamadhikaris. सर्वेन्द्रियजन्येषु ज्ञानेषु ये विषयास्तेषु सच्चिदानन्दांशस्यानुगतस्य भानं, न त्वनुगतयोर्नामरूपयोः । इदम् ऋतंभराज्ञानमिति प्रसिद्धम् । सा पूजा परानाम्नीति कथ्यते । Next below in order of merit comes the Paraparā pūjā. Here the feeling of the Aparā worshipper that he is different from the world outside and the world inside himself is being gradually wiped out by the discriminating mind. Such a stage of mental development can be possible only for one who has the requisite preliminary qualificationsthe Madhyamadhikari. It is the constant thought of CC-0 S. P. Dhar Collection. Digitized by eGangotri 4 ŚRĪVIDY ASAPARYAVASANĀ his oneness with Brahman eliminating all senseof separateness (manana, nididhyasana) that enables him in due course to reach the state of the Uttamadhikari who does the Para-pūjā. The Parapara form of worship is aptly described by a suggestive simile comparing the worship to a sacrifice and the offering of flowers etc., to oblations of clarified butter. प्रकाशैकघने धानि विकल्पान्प्रसवादिकान् । निक्षिपाम्यर्चनद्वारा वह्नाविव घृताहुतीः ॥ The Apara-puūjā comes last. It is the purely external worship of an image or chakra and consists in bringing together the several articles needed for worship and offering them in the prescribed. manner with appropriate mantras and the like. It is primarily meant for beginners or the Manda dhikaris. अपरा तु बहिर्वक्ष्यमाणचक्रार्चनाविधिः ॥ Puja is Yajña or sacrifice. It is Saparya or worship. It is Upasana or continued meditation. The famous Sri Vidya Upasana which aims at the realisation of the identity of the individual self with Brahman (Brahmatmaikyachidupästi) is made up of three constituent parts (angas)-the formula or the mantra, the image or the chakra and the ritual or the pūjā proper. Just as the meaning of INTRODUCTION сл 5 a sentence cannot be understood without a knowledge of the meaning of the words comprising it, so also the meaning of the whole upasana (angi) cannot be learnt without understanding the meaning of its constituent parts (angas). It is therefore necessary to enquire into the philosophical significance of the three parts first, before we can understand the upasana as a whole, which is the uninterrupted contemplation of the Brahman (akhaṇḍānusandhāna). The hidden philosophical import of each of the parts is termed its Sanketa. The three Sanketas Mantra-Sanketa, Chakra-Sanketa and Pūjā-Sanketa-are treated at length in the 6th, 7th and 8th chapters (viśramas) of the latter part (known as Yoginihṛdaya) of the Vamakeśvaratantra. A short account of them is given below. Mantra-Sanketa. The mantra which is an important part (anga) of Śri Brahma-vidya Upasana is the Panchadaśākshari. It has always been kept a secret. For realising Brahman, which is Sat-chit-ānanda in essence, as not different from the self, the Supreme Being (Parameśvara) has vouchsafed the fourteen lores (Vidyas). They are the four Vedas, the six Vedāngas, Nyaya, Mimāmsā, Purānas and Dharma śāstras. Of these the Vedas are of primary importance. Out of the several mantras in the Vedas, the Gayatri

6 ŚRĪVIDYĀSAPARYĀVĀSANĀ

and the Pañchadaśāksharī are the most secret and of the greatest value. Of these again, while the former is given there in full though not quite clearly (spashṭāspashta), the latter is only suggested indirectly by conventional terms (sanketa-padas) कामः, योनिः, कमला । ’ चत्वार ई विभ्रति क्षेमयन्तः चत्वार ई बिभ्रति क्षेमयन्तः ’ etc. as if the Veda-purusha himself makes a greater secret of it. It is also significant that Sri Sankaracharya, when extolling the greatness of this mantra, perpetuates the secrecy of the Upanishads and refers to the mantra only as “the mantra consisting of threes, three as, three is, two gs, two as and the two vowelsand –”. ए त्रिकलाढ्यां त्रिहृल्लेखां द्विहसस्वरभूषिताम् । यो जपत्यम्ब ते विद्यां सोऽक्षरः परमः स्वराट् ॥ An account of the origin, nature, pronunciation, import etc., of the fifteen letters of this mantra is known as Mantra Sanketa. It is given at length in Śrī Varivasya Rahasya, in the seventh viśrama of Yogini-Hrdaya and several other works dealing with the philosophical background of the mantra (Vasana-granthas). An attempt is made here to give, as concisely as possible, only the meaning of the mantra. That the mantra consisting of three distinct portions (Kūṭas) is like the Upadeśamahāvākуa-at-of the Upanishads can be seen by a study of its meaning.

1 WAS INTRODUCTION 7 O thou chit-śakti who art above mayābak ईल = remove

all sense of duality (bheda-vṛtti) born of avidya that is super-imposed on Brahman. “May thou destroy the sense of separateness due to Avidya which has made me feel that I am only a jīva or a limited soul.” This part of the mantra, therefore, suggests that the jiva, a of the mahāvākya in its primary sense (arr), becomes the kūṭastha in the secondary sense ( लक्ष्यार्थ) when the super-imposed avidya is dropped. Thus this portion explains the word of the mahāvākya. हस = Make me attain ह्रीं = a sense () of Brahman

= () which is all-pervasive. “Make me feel that I am Brahman, sat-chitananda in essence” by removing the mayopadhi which, when it is super-imposed on Brahman, makes it Isvara. Here the primary sense of the word a of the mahāvākya which is Isvara and the secondary sense which is Brahman are suggested. ()=(Make me attain) ḍākāra-vṛtti). a feeling of unbroken oneness (akhan- This feeling is of the kind suggested by the mahāvākya where the outside world (jagat), the

00 8 ŚRIVIDYASAPARYĀVĀSANĀ individual self (jiva) and Brahman are realised as The sense of a, the third word of the mahāvākya, is suggested by this part. This is the esoteric meaning of Pañchadasakshari. The mantra has thus the form and the sense of the mahāvākya, and hence he who understands its meaning and is able to identify himself with Brahman verily becomes Brahman. So the Śrutis and Smrtis declare. मन्त्रसंकेतस्य वेत्ता श्रीविद्यामन्वरहस्यभूतपरभावनाप्रणाशितमोहजालः परमशिव एव भवति । चक्रसंकेतः | Chakra-Sanketa. चक्रं=शक्तिसमूहः ; तस्य संकेतः रहस्यं रूपम् । Chakra is an aggregate of powers (Saktisamūha); and Sanketa, as already explained, is an account of their nature etc. In other words, an esoteric knowledge of the Saktis is termed ChakraSanketa. Whose are these Śaktis? The question is thus answered by Śruti and Smrti. परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च । देवी ह्येकाऽग्र आसीत् सैव जगदण्डमसृजत । यदा सा परमा शक्तिः स्वेच्छया विश्वरूपिणी । स्फुरत्तामात्मनः पश्येत्तदा चक्रस्य संभवः ॥ Yoginihrdaya. VI. 9, 10.

INTRODUCTION VI नैसर्गिकी स्फुरत्ता विमर्शरूपाऽस्य वर्तते शक्तिः । 9 Varivasyarahasya. I. 4. The moment Devi contemplates on her inborn nature to vibrate and expand (sphuratta), the universe (prapancha or samsara-chakra) consisting of the world, the embodied beings and the Supreme being (jagat, jiva and para) which lay merged in Her emerges into existence. The universe thus created continues to exist till dissolution (pralaya), when it re-merges into the Devi only to emerge again after an interval as before. तत्र प्रलयो नाम - अनन्तशक्तिकस्य ब्रह्मणः स्वरूपमात्रेण कंचित्कालमवस्थानम् । 9 Thus the universe which is an imaginary super-imposition (adhyasa) on the Chit-sakti disappears into the background of reality (adhishthanasatta) the Devi, and comes again into existence to give an opportunity for the jivas to work out their karma (dharmadharmaruūpa adṛshṭa). The Kaivalya Upanishad refers to the emergence as an awakening (prabodha). पुनश्च जन्मान्तरकर्मयोगात्स एव जीवः स्वपिति प्रबुद्धः । od This awakening is the rousing of the I-ness or the self-consciousness (Ahantā). Such a self-consciousness is only possible when there is the consciousness of the co-existence of something outside the self (This-ness or Idanta). Therefore, this

10 ŚRIVIDYASAPARYĀVĀSANĀ awakening of self-consciousness is contingent on a state of differences (savikalpaka). Hence the chakra is of the form of the self and the non-selfअहमिदमाकारस्वरूप. By this awakening self-consciousness (ātmasphurana) the Supreme Lord (Parameśvara) creates the world and the bodies and enters into them himself (anupraviśati). The former i.e., the world, provides the objects of enjoyment (bhogyapadarthas), and the latter consisting of the physical, mental and causal bodies (sthūla, sūkshma and karana dehas) the abode of enjoyment (bhogayatana) for the Jivas according to their karma. Thus the Universe which is in the form of a Chakra or symbol of worship is ultimately but an expression of the will or wish (ichchha) of the Supreme Being. इच्छामात्रं प्रभोः सृष्टिः । To put it more definitely, it is a product or projection of the mind (manomaya). This again can be put under two heads, the world of sound (sabdamaya) and the world of matter (arthamaya). The details of the creation of this twofold chakra are treated at length in the Śrī Kāmakalā vilāsa and in the chapter on Chakra-Sanketa in the Yoginihṛdaya. The Bhāvanopanishad also gives the esoteric significance of the Śrī Chakra. The Śrī Chakra is treated in all these places either as the macrocosm (brahmanda) or as the microcosm (pindanda). This

INTRODUCTION 11 is however only a superficial representation (sthula bhāvanā). That the mind itself is the real ŚrīChakra is the most subtle (atisūkshma) and the most esoteric (paramarahasya) interpretation. Thiswill be investigated below. According to the Bhavanopanishad the unqualified (nirupadhika) Brahman and its Vimarśa-Sakti, Śrī Lalita, who is of the essence of sat-chit-ananda. and forms the substratum of the individual soul, are respectively Kameśvara and Kameśvari who reside in the Bindu of Sri Chakra. निरुपाधिकसंविदेव कामेश्वरः सदानन्दपूर्णः स्वात्मैव पर- देवता ललिता || The Kamakala is the outcome of the even (samarasya) undifferentiated (abheda) union (yoga) of these two, who are respectively the Prakasa and Vimarśa. From this arose the Miśra-Bindu which is also termed the Apara Bindu. From this Apara-Bindu is formed the Śrī Chakra consisting of त्रिकोण (triangle), अष्टकोण (eight-cornered figure), दशारयुग्म (pair of ten-cornered figures), चतुर्दशार (fourteen-cornered figure), arg (eight-petalled lotus), षोडशदळपद्म ( sixteen petalled lotus), त्रिवलय(three circles) and (three squares). There are two theories concerning creation. They are sṛshti-drshṭivada and drshti-sṛshtivada. According to the former, the world with its

12 ŚRIVIDY ASAPARYĀVĀSANĀ embodied beings is created by the Jada-sakti of Isvara, and according to the latter the world as it appears is born only at the moment when the Jiva senses it like the illusion of the serpent in a rope. It is this latter theory that is ultimately accepted by Advaita Vedanta and propounded for the benefit of the most advanced candidates. Now according to it, Śri Chakra, whether it represents the macrocosm or the microcosm, is but a creation of the mind. For, only when there is the mind functioning, there is the body as well as the universe, and when there is no mind working there is neither the body nor the universe. The mind functions during the waking and dreaming states; and the world of enjoyment (bhogya), the enjoying body (bhogayatana) and the enjoyer Jīva (bhokta) who appears as the Ego have then an existence. But during deep sleep when the mind is not working, none of these three are experienced. As Kameśvara is the unalloyed consciousness that is at the background of the Bindu and Kameśvari is the Atman itself which is sadananda (perennial bliss) in its fullness, the Bindu is itself a superimposition and therefore anatma. It follows that the Bindu and the other figures constituting the Śri Chakra are the mind and its several cognitive modifications (vṛttis). This idea is borne out by many texts and by the Vamakeśvara-tantra.

INTRODUCTION 13- विश्वविषयक स्फूर्तिजनिका या मनोवृत्तयस्ता एव क्रमेण चतुरश्रादिबिन्दुचक्रान्तक्रमेण विद्यमानाः शक्तयो ज्ञेयाः । करणेन्द्रियचक्रस्थां देवीं संवित्स्वरूपिणीम् । विश्वाहंकृतिपुष्पैस्तु पूजयेत्सर्वसिद्धये ॥ If the universe or the body alone be the esoteric meaning of Sri Chakra, these two would form part of the creation of God (Isvarasṛshti) and as such they will never be completely destroyed, as even in pralaya there will not be a total annihilation of them but only a temporary disappearance due to sub-mergence (laya). In the case of an earnest seeker after liberation, the whole universe appears full of misery and even the body is felt disgusting. Such a feeling is due to the mind only and this is the opinion of all śāstras. The superimpositions of ‘I’ and ‘mine’ of the ordinary Jiva in: the body and the world respectively are also due to the mind only. This is Jivasṛshti. As long as these super-impositions exist, the Jiva experiences misery. If the misery should come to an end, these super-impositions should disappear. Even their dis. appearance can be only the outcome of a modification of the mind (manovṛtti). मन एव मनुष्याणां कारणं :Mind alone is the cause of freedom and bondage’ is an authoritative saying. Bondage or bandha is caused by the impure mind with a tendency to look outside itself, and freedom or

14 ŚRĪVIDYASAPARYĀVĀSANĀ moksha is brought about by the pure mind that is introspective. “He who is able to see himself as not different from Brahman gets over samsara” (afa शोकमात्मवित् ) says the Upanishad and the earnest seeker should attain that knowledge. For such a knowledge a study of Adhyatma Sastra is necessary. An investigation of the world, the individual soul and the Supreme Being (jagat, jiva, para) constitutes Adhyatma Sastra. He must be able by such study to analyse his bodies, understand the three states and five sheaths and “dis-cover” the self within- जाग्रत्स्वप्नसुषुप्तिषु स्फुटतरा या संविदुज्जृम्भते सैवाहं । Not only this, he should also be able to see the immanence or continuity of Brahman in all the 84 lakhs of classes of embodied beings from the ant to Brahma, in the five elements (bhūtas) and in the sun and the moon- या ब्रह्मादिपिपीलिकान्ततनुषु प्रोता जगत्साक्षिणी सैवाहं न च दृश्यवस्तु । To make such a study a pure mind (satvapradhana) introverted (pratyag-drshti) is necessary. Such a mind alone can be what the Śrī Chakra truly represents; and the Yoginihṛdaya declares Jivanmukti to one who knows the real import of the Śrī Chakra as above. INTRODUCTION एवमेव महाचक्रसंकेतः परमेश्वरि । कथितस्त्रिपुरादेव्या जीवन्मुक्तिप्रवर्तकः ।। 15 (VI-86) This idea is also borne out by two names in the Lalita-Sahasranāma अन्तर्मुखसमाराध्या बहिर्मुखसुदुर्लभा । Pūjā Sanketa. Thus the Mantra takes the place of mahāvākyaśravana (study) and manana (cogitation), and the Śri Chakra stands for the pure introspective mind, the Avarana Devatas representing the modifications (adhyatma-vṛttis) of such a mind. Now Pūjā stands for Nididhyasana (constant meditation) and Savikalpa Samadhi (cognitive absorption). The Yoginihṛdaya and the Bhavanopanishad bear out this idea. यत्र यत्र मनो याति बाह्ये वाऽभ्यन्तरे प्रिये । तत्र तत्राक्षमार्गेण चैतन्यं व्यज्यते प्रभोः ॥ Yoginihṛdaya VIII-4 Com. ज्ञातृज्ञानज्ञेयानामभेदभावनं श्रीचक्रपूजनम् ॥ Bhavanopanishad. Pūjā or Saparya is a collective word to represent the several acts (kriyas), mental attitudes (bhavanās) and outward expressions of feelings (upacharas) that make up the ritual commencing with Dhyana and Avahana (invocation) and ending with Udvasana (adieu). In common parlance, the word

16 ŚRIVIDYASAPARYĀVĀSANĀ Pūja is used for the act of offering flowers etc. in a deferential attitude at an image or yantra into which a deity has been invoked, uttering the names of the deity with the dative termination followed by the word ’namah.’ But the higher significance of the pūjā is really a constant practice in realising the oneness of Jiva and Brahman (Jivabrahmaikyanusandhana). The word ’namah’ stands for the tvam-pada or jiva, the name of the deity for the tat-pada or Brahman and the dative termination for the identity of the two or asi-pada. Hence the expressions like- शिवाय नमः ; नारायणाय नमः ; कुमाराय नमः ; आदित्याय नमः ; गणपतये नमः ; मात्रे नमः— which are Mahamantras, are virtually Mahāvākyas and it is with these that the pūjā is performed. Śri Sankaracharya gives the inner significance of the entire puja in one of his hymns thus:- How can the Chit-sakti which is identical with Brahman and pervades all space be invoked and made to reside in a small place (Avahana)? What can serve as a seat to one in whom the whole world is seated (Asana)? Where is the need for Arghya and Padya for one who is transparent? Of what help is Achamana for a, pure one? For one that is ever clean and never dirty, where is the need for a bath? How can a man clothe one

INTRODUCTION 17 who holds all the worlds in himself? For one that has no support or body, where is the need for a Yajñopavita ? Of what need are flowers for onewho is incapable of taking on perfume, or sandal for one who cannot take on an unction? For one that is the embodiment of beauty, where is the need for ornaments? What need for food and pansupari for one who is always satisfied? How can a man go round one who is infinite? How can a man prostrate before him who alone really is, one without a second, or address him in a prayer when the Vedas themselves are not able to describe him? How can one wave lights before him who is selfresplendent, or bid adieu to him when he is in and beyond the whole world? It is this supreme kind of worship that should be carried out at all times. and in all states with a one-pointed mind and those who have attained self-realisation carry on this worship. पूर्णस्यावाहनं कुत्र सर्वाधारस्य चासनम् । स्वच्छस्य पाद्यमर्घ्यं च शुद्धस्याचमनं कुतः ॥ निर्मलस्य कुतः स्नानं वस्त्रं विश्वोदरस्य च । निरालम्बस्योपवीतं पुष्पं निर्वासनस्य च ॥ निर्लेपस्य कुतो गन्धो रम्यस्याभरणं कुतः । नित्यतृप्तस्य नैवेद्यं ताम्बूलं च कुतो विभो । प्रदक्षिणाद्यनन्तस्य ह्यद्वयस्य कुतो नतिः । 2

18 ŚRĪVIDYASAPARYĀVĀSANĀ वेदवाक्यैरवेद्यस्य कुतः स्तोत्रं विधीयते ।। स्वयंप्रकाशरूपस्य कुतो नीराजनं विभो । अन्तर्बहिश्च पूर्णस्य कथमुद्वासनं भवेत् ॥ एवमेव परापूजा सर्वावस्थासु सर्वदा । एकबुद्धया तु देवेश विधेया ब्रह्मवित्तमैः ।। The Bhavanopanishad also explains this Parápūja with 16 upacharas in detail as follows.

1. अपरिच्छिन्नतया भाविताया ललितायाः स्वे महिम्न्येव प्रतिष्ठितं आसनंम् । नामरूपात्मकमलस्य
2. वियदादिस्थूलप्रपञ्चरूपपादगतस्य सच्चिदानन्दैकरूपत्वभावनाजलेन क्षाळनं पाद्यम् ।
3. वियदादिसूक्ष्मप्रपञ्चरूपहस्तगतस्य नामरूपात्मकमलस्य सच्चिदानन्दैकरूपत्वभावनाजलेन क्षाळनं अर्घ्यम् । भावना-
4. भावनारूपाणां अपामपि कबळीकाररूपं आचमनम् । 5. सत्त्व-चित्त्व - आनन्दत्वाद्यखिलावयवावच्छेदेन जलसंपर्करूपं स्नानम् ।
5. तेष्वेवावयवेषु प्रसक्ताया भावनात्मकवृत्तिविशेष्यतायाः वृत्तिविषयत्वभावनेन च वस्त्रम् ।
6. निर्विषयत्व – निरञ्जनत्व - अशोकत्व - अमृतत्वाद्यनेकधर्मरूपाणि आभरणानि धर्म्यभेदभावनेन ।
7. स्वशरीरघटक पार्थिवभागानां जडताऽपनयेन चिन्मात्रतावशेषरूपो गन्धः ।

INTRODUCTION 9. आकाशभागानां तथा भावनेन पुष्पम् । 10. वायव्य भागानां तथा भावनया धूपः । 11. तैजसभागानां तथा करणेन दीपः । 12. अमृतभागांस्तथा विभाव्य निवेदनम् । 19 18. षोडशान्तेन्दुमण्डलस्य तथा भावनेन ताम्बूलम् । 14. परापश्यन्त्यादिनिखिलशब्दानां नादद्वारा ब्रह्मण्युपसंहारचिन्तनेन स्तोत्रम् । 15. विषयेषु धावमानानां चित्तवृत्तीनां विषयजडतानिरासेन ब्रह्मणि विलापनेन प्रदक्षिणम् । 16. तासां विषयेभ्यः परावर्तनेन ब्रह्मैकप्रवणतया प्रणामः । इति षोडशोपचाराः । This kind of Puja is known as Mahāyāga where the jiva dedicates to the Deity whatever come within the range of his senses as objects of enjoyment and himself remains detached from them. If the sensual enjoyments of sound, touch and the like coming within the cognisance of the five cognitive senses are made to merge in the bliss of the self, the limitations of the soul vanish, thus making jīva an ocean of bliss. This idea is borne out by the following authorities. ‘इन्द्रियप्रीणनद्रव्यैर्विहितस्वात्मपूजनः ।’ इन्द्रियाणि श्रोत्रादीनि तेषां प्रीणनानि, द्रव्याणि विशिष्टशब्दस्पर्शरूपरसगन्धाः, तैर्विहितं स्वात्मदेवतायाः पूजनं येन तथाविधः || CC-0S.P. Dhar Collection. Digitized by eGangotri 20 ŚRĪVIDYASAPARYĀVĀSANĀ तदुक्तं मुख्याम्नायरह्स्यविधौइन्द्रियद्वारसंग्राह्यैर्गन्धाद्यैरात्मदेवता । स्वभावेन समाराध्या ज्ञातुः सोऽयं महामखः ॥ इति । .शिरस्स्थितगुरोः दहरस्थनादविद्यायाः सर्वावसायिचित्कलारूपदेव्यात्मनश्च अद्वैतभानसमकालं सकलेन्द्रियैः विषयान् भुञ्जानः तज्जन्यानन्दधारामात्रविषयकनिर्विकल्पकज्ञानैकसारतया इतरनिखिलविषयप्रमोषेण कंचित्कालमवस्थानं परापूजेति ज्ञेयम् । Yoginihrdaya VIII-8. com. श्रोत्रादीन्द्रियविषयशब्दाद्यनुभवजनितेन महदानन्देन समरसीकरणं परापूजा इत्यर्थ: । ( Amxtānandanātha) This is Puja-Sanketa, and he who understands it becomes Brahman itself by the direct realisation of the oneness of Brahman and Atman. oberts DIKSHATATVA or av An enquiry into the truth of initiation. Po Śrī Gauḍapadacharya begins his Śrī Vidya Mantraratna Sutras as follows:- अथ शाक्तमन्त्रागमाभिजिज्ञासा । ‘Afterwards (atha), an investigation (abhijijñāsā) of the science (āgama) of the Sakta mantras.’ After what? is a legitimate question. The Pūrvamīmāmsā sūtras also begin with an afterwards,’ CC-0 S. P. Dhar Collection. Digitized by eGangotri INTRODUCTION 21 and it is interpreted as after the study of the Vedas and Vedāngas. The Uttaramimamsā sutras likewise commence with an afterwards,’ and it is there taken to mean ‘after the acquisition of the four preliminary qualifications.’ If either of these interpretations were to be accepted here, no useful purpose will be served by the promulgation of these Mantraratnasūtras also. A different interpretation of the word is therefore indicated in this context. It suggests the state of mind. of an earnest seeker after liberation. (mumukshu) who finds that, even after due initiation into Brahmavidya at the hands of a proper Guru, he has not succeeded in attaining self-realisation. Obviously his course of nididhyasana is incomplete and there are formidable obstacles in the shape of doubts (samsaya) and wrong impressions (viparitabhāvanā) etc.-in his way, and it is to get over them that he is here directed to Śrī Vidya. A fairly advanced spiritual aspirant of this description is thus the best qualified (mukhyadhikari) for the upasana of Śrī Vidya, which will not only dispel all his doubts and wrong impressions but also ensure his self-realisation. This is the established view of all Śrutis and Smrtis. Śrī Vidya of such high repute has, as already stated, ever been a well-guarded secret and has been invariably transmitted only from ear to ear’

22 ŚRĪVIDYASAPARYĀVĀSANĀ a i. e., from Guru to Sishya and in no other manner e, g., through books etc. It is thus necessary that the aspirant aforesaid should seek a proper Guru for his initiation. तत्र सर्वथा मतिमान्दीक्षेत | (Parasurama Kalpasūtra) The imperative need for a suitable Guru in such matters and the way to approach him are laid down in the Śruti itself, “To realise the truth one should approach the Guru, sacrificial fuel in hand etc.” तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् । and emphasised in the Smṛtis, Puranas and other works. Approaching the Guru he should, after respectful obeisance in proper form, express his object and clearly indicate his firm determination to abide by the Guru’s injunctions with implicit faith. The Guru, satisfied with his sincerity, will then accept him and arrange for his initiation. In fact, as observed by Sri Sankaracharya in his commentary on Lalita Triśati, the benignant look of the Guru is itself an integral part of the initiation, and is calculated to ward off the impediments in the aspirant’s way, the subsequent reciting of the Mantra and constant contemplation thereon setting him forward on the path of self-realisation without further difficulty.

INTRODUCTION 23 सुखसाधनगुरुकृपापाङ्गावलोकन रूपदीक्षावशेन प्रतिबन्ध - कदुरितापगमे परदेवतारूपहींकारः, चिरकालनैरन्तर्यभावनाप्रकर्षेण तस्मिन्नभिमुखे सति तल्लक्ष्यार्थरूपपरमानन्दचित्कला स्वयमेवाभिव्यक्ता सती आनन्दानुभवामृतेन सुखयति । This initiation by the Guru is called Diksha and is described as the first step, in the ladder leading to the top-floor of the mansion of Mukti (liberation). मुक्तिसौधस्य सोपानं प्रथमं दीक्षणं भवेत् । Etymologically too, the word Diksha is construed to mean “that by which the fetters (of samsāra) are destroyed and identity with Brahman is secured.” दीयते शिवसायुज्यं क्षीयते पाशबन्धनम् । अतो दीक्षेति कथितं बुधैः सच्छास्त्रवेदिभिः ॥ Traipura Siddhanta. After the Guru has accepted the disciple, he should first teach him the Traipura Siddhanta or the essentials of the philosophy of Tripura or the entity of three cities or bodies. The Parasśurāma Kalpasūtra enjoins such a preliminary course. तत्रायं सिद्धान्तः । Traipura Siddhanta is really Sariraka Mimamsa or the enquiry concerning the individual self or CC-0 S. P. Dhar Collection. Digitized by eGangotri 24 ŚRIVIDYASAPARYĀVĀSANĀ the self residing in the body. For that consciousness (samvit) that appears as the witness in the gross, subtle and rudimental or causal bodies (sthula, sūkshma, kāraṇa dehas) is Traipura, i.e., resident in the three bodies, and this is also what Śārīraka means. That which exists is only one and this is variously described as Brahman, Parasiva, Atman, Paravasudeva, Devi or Prakāśa. It was in existence before creation. The world prior to creation lay merged in it. That state when the world was thus merged is called Pralaya, One can learn about this stage only from the scriptures, and not from any other means of valid knowledge. Just as the individual soul in a state of deep sleep as Prajña is himself alone and experiences nothing of the outside world, so also in pralaya Brahman exists in its true or absolute state. The individual souls with their karmas and, the five elements then lie dormant in the Brahman in a very subtle form, like the banyan tree in its seed, and when the time comes for these karmas to bear fruit, a desire arises in Parameśvara to create the world. This desire is called in the Upanishads Ikshaṇa, Kāma, Tapas and Vichikīrsha. It is also known by another name-Santa Sakti, which is but an aggregate of the three Saktis-Iccha, Jñana and Kriya-in equilibrium. The conjoint work of these three śaktis is the universe which comprises AMAR INTRODUCTION 25 thirty-six tatvas beginning with Siva and ending with Prithvi. The Thirty-six Tatvas. The Suta Samhita says that whatever exists till pralaya whether as objects of enjoyment (bhogy a) for the Jiva or as instruments of enjoyment (bhogasadhana) or as the efficient cause of enjoyment (bhoganimitta) or as enjoyer (bhokta) are called Tatvas (first principles). आप्रळयं यत्तिष्ठति सर्वेषां भोगदायि भूतानाम् । तत्तत्वमिति प्रोक्तं न शरीरघटादि तत्वमतः ॥ Some sastras declare that there are thirty-six of these tatvas beginning with Siva and ending with Prithvi as above stated while others hold that they are only twenty-four in number. However differently they may be enumerated, they fall in three distinct groupsAtmatatva, Vidyatatva and Śivatatva. The Saiva and the Sakta cults, with a scheme of thirty-six tatvas, enumerate and classify them as follows in the order of creation:- (1. Siva 2. Śakti Śivatatvas: 5- 3 Sadasiva 4. Isvara 10 5. Suddhavidya bae Cebab

26 ŚRIVIDYASAPARYĀVĀSANĀ Vidyatatvas: 7- 6. Purusha 7. Niyati 8. Kāla 9. Rāga 10. Avidya 11. Kalā 12. Māyā Atmatatvas: 24- 13. Prakṛti, aggregate of 3 14 to 16. guņas (satva, rajas and tamas, in equilibrium) Ahankara, Buddhi and Manasthe three mental moods with a preponderance of rajoguna, satvaguna and tamoguna respectively. 17 to 21. Jñanendriyas-thefive senses of cognition. 22 to 26. Karmendriyas-the five senses of action. 27 to 31. Tanmatras-the five subtle elements. 32 to 36. Bhūtas (Pañchabhūtas)-the five gross elements. Of these the Atmatatvas are gross and inert (jada) and are on that account known also as

INTRODUCTION 27 impure (aśuddha) tatvas. The Vidyatatvas, though inert, are transparent and are able to reflect the consciousness (prakāśa) within and hence are otherwise called pure-impure (suddhaśuddha) tatvas. The Śivatatvas are but gradations of consciousness (prakāśa) and are therefore termed pure (suddha) tatvas. The Atmatatvas, as already stated, are inert (jada) and make up the triplebody (bhogayatana-the house for enjoyment). Of the seven Vidyatatvas, Purushatatva (Jiva) is the Purusha encased in the above-mentioned triple body who poses as the karta (doer) and as the bhoktā (enjoyer). Work and enjoyment are unreal and are only imposed on him by the Māyātatva which engenders in him the feeling that there is a difference between jagat, jiva and para. The five intermediate tatvas-Kala, Avidya, Raga, Kāla and Niyati, screen from the Purusha’s view his inherent five characteristics-a (omnipotence), सर्वज्ञत्व (omniscience), नित्यतृप्ति ( eternal satisfaction ) नित्यत्व (omnipresence) and स्वातन्त्र्य ( absolute freedom ) - and make him look upon himself as of little might, of little knowledge, of limited satisfaction, of short duration and of limited freedom respectively. Of the five Śivatatvas, Suddha-vidya is the one that dispels the difference between Jagat, Jiva and Para. Isvara tatva is the knowledge of the basic consciousness of ’this’ (a) in the

28 ŚRIVIDYASAPARYAVASANA universe with all its diversities of nama and rūpa (name and form). This ‘idanta’ is one and allpervasive (vyapaka) and it is on it that names and forms appear as illusions. The consciousness of I (ahanta), which is the nature of sat-chit-ananda, in the common substratum of this world is produced by Sadasiva tatva. In other words, the Sadasiva tatva is the feeling all this is my manifestation.’ The desire to create (fr) of the Parasiva is the Sakti tatva. The Siva tatva is the Parasiva himself with only the desire to create super-imposed. Note: The Jiva is in essence identical with Parasiva, but by the distorting influence of Maya, the five characteristics of Parasiva inherent in the Jiva viz., freedom (), omnipresence (a), omnipotence (सर्वकर्तृत्व ), eternal satisfaction (नित्यतृप्ति) and omniscience () get blurred and shrunk and are transformed into the five tatvas-niyati, kalā, kāla, rāga, and avidya respectively. These tatvas,are known as Kañchukas (veils). They are only illusions, being the work of Maya, and it is only on account of these that the Jiva experiences all miseries due to samsara or the cycle of life. and death. When he casts away these veils by the beneficent influence of suddha vidya tatva, he shines in his pristine glory as Parasiva himself. शरीरकञ्चुकितः शिवो जीवो निष्कञ्चुकः परशिवः ।

INTRODUCTION The Nature of Jiva and Isvara. 29 As Purusha (Jiva) and Siva happen to be mentioned separately in the list of tatvas, a difference between the two is indicated and a doubt arises whether this is not contrary to the findings of advaita. Only if the difference be real can the doubt hold good, but it is not so. Śiva who is of the nature of satchidananda and who is limitless and free has his perfection and freedom veiled off by his own wonderful Maya which is able to accomplish all apparently impossible things. This same idea is also set out differently. That state where Parašiva’s freedom is hidden up by Māyā is called Aṇavamala. How this is done is explained as follows. Just as the Sun is hidden up by the clouds produced by the action of his own. rays, Paraśiva is effectually concealed by his own. Maya. He does not however actually suffer any diminution of his freedom, just as the Sun does not lose any part of his brightness. The cloud and Maya are only unsubstantial upadhis (limiting conditions) and are not real. By the power of Maya. again, the omnipresence of Parasiva is clouded and he appears as limited, and this state is known as Mayikamala. He then experiences the sense of duality which engenders a feeling of likes and dislikes; and from these, activity and inactivity arise

30 ŚRĪVIDYASAPARYĀVĀSANĀ which make him a doer of actions, good and bad. This state is known as Karmikamala. These three āṇava-mala, māyika-mala and karmika-mala, become the three bodies (sariras). Thus embodied, he becomes the Jiva. The highest goal of Jiva is to come to a knowledge of his own real nature which is Paraśiva itself as shown above. स्वविमर्शः पुरुषार्थ: । Such knowledge is known as ‘Pratyabhijñā’ which is a recognition of “I am He”. It is just like remembering his true nature which he had, for the time being, forgotten and is usually illustrated by the following parable. A man, forgetting that he is wearing his gold necklace about his neck as ever before, somehow gets the impression that he has lost it. He feels disconsolate and runs from place to place in search of it till at last a friend who, on hearing the loss from him, points out that the ornament is there on his neck itself. He then puts his hand about his neck and finding it there feels over-joyed as if he had recovered a lost ornament. Such a recognition, as will be seen from the analogy, is not the outcome of any endeavour on his part (akrtrima) but none the less, it cannot be obtained without the grace of the Almighty. So the Smrtis declare. ईश्वरानुग्रहादेव पुंसामद्वैतवासना | 1 मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते । 1

INTRODUCTION 31 This grace can be secured only by His worship (upāsana) which thus becomes an indirect or remote instrument (paramparasadhana) for the attainment of life’s goal. The Nature of Upasana. Upasana is Iśvarapraṇidhāna or profound contemplation of Isvara. To repeat the Mahamantras like the Pranava and the Gayatri which are verbal descriptions of Iśvāra, to think constantly on their meaning, to look upon the whole universe as the manifestation of Isvara and to regard all the perceptions of the five cognitive senses (jñānendriyas) as His worship-these are declared by the sastras to constitute the said Pranidhana. In this the repetition of the mantra and the meditation on its import are the most important. Mantras are groups of letters of the alphabet. These letters or the sounds they stand for are eternal and that is why they are called akshara (imperishables). The wonderful potentiality (samarthya) of the mantras is beyond conception. Just as Maya is able to accomplish rare tasks that are difficult to bring about, even so the mantras have infinite power to eradicate Māyā itself. वर्णात्मका नित्याः शब्दाः । मन्त्राणामचिन्त्यशक्तिता । And who are those persons that can acquire, as their own, this wonderful power of the mantras ?

32 ŚRIVIDYASAPARYAVASANĀ संप्रदायविश्वासाभ्यां सर्वसिद्धिः । It is only those who follow the traditional courses and methods adopted by successive generations of Gurus and who perform upasana with implicit faith in the teachings of their Gurus and the śastras, regarding the high potentiality of the mantras. They alone attain the highest goal which is the realisation of the self. For the sastras say that the main test of authoritativeness (Pramanya) rests on a strong unshakable faith in the words of the teacher and in their infallibility and that one should not spoil by argumentation such super-sensuous knowledge as can be obtained only through the śāstras. विश्वासभूयिष्ठं प्रामाण्यम् । शास्त्रैकगम्या ये ह्यर्था न तांस्तर्केण दूषयेत् । Now what is the most helpful auxiliary to the upasana of one who has implicit faith in the efficacy of the mantras and who strictly adheres to the methods of his Guruparampara (line of gurus)? It is his constant contemplation that himself, his mind, his life-force (prana) are all identical and one with his Guru, the mantra and the deity thereof. गुरुमन्त्रदेवतात्ममनःपचनानामैक्यनिष्फालनादन्तरात्मवित्तिः । How this can be accomplished is explained at some length below.

INTRODUCTION 33 Unity can be predicated only in respect of objects seemingly different; for, if their diversity is real, a unity among them will not be acceptable. Moreover diversity is seen in limited entities only, but the Brahman is unique in not having any limitations. Limitations are of three kinds–limitations of time, space and objectivity. Objects that come into existence at one time, exist for a while and then go out of existence have what is called the time limitation.” Objects that are composed of parts and exist in one place and not in other places are said to have the ’limitation of space.’ Objects that have a mutual non-existence as in the statement “a cloth is not a pot” are said to have the ’limitation of objectivity.’ This third limitation itself is of three kinds according as the objects concerned are of the same species, are of different species, or form parts of one entity e. g., one man differing from another, men from animals, and one’s hand from one’s leg respectively. That all these limitations and differences are only illusory, being super-imposed by the mind and the movements of prana on the limitless and self-effulgent Brahman, is the irrefutable conclusion of the śastras. The Illusion of Time and Space. The prana begins to move by the will of the Purusha. The Sabda Brahman without any move- 3

34 ŚRĪVIDYASAPARYĀVĀSANĀ ment is in the region called Pară in the body. Conception of time begins when there is movement which is of the nature of a throb of praṇa. Simultaneously the mind also comes into existence. This is recognised near the navel (nabhi). Conception of space also occurs here. The movement of prāṇa and the volition of the mind are therefore responsible for the conception of time and space. It is only when the mind is functioning along with the prana that we are able to sense the limitations of space, time and objectivity. If the mind and the prana be steadied at the ‘para’ region, then by controlling the movements of the mind and by holding the breath (kumbhaka) the false limitations of space, time and objectivity die away and the inner self (antarātmā) free from limitations or differences is cognised directly. At this stage the Guru, the mantra and the deity thereof also will be realised as one with the inner self, no sense of limitation being present. Pūjopāsanā. So far as regards mantropāsanā. pūjā portion of upasana will be considered. आनन्दं ब्रह्मणो रूपं तच्च देहे व्यवस्थितम् । तस्याभिव्यञ्जकाः पञ्च मकाराः । तैरर्चनं गुप्त्या । प्राकट्यान्निरयः । Now the INTRODUCTION 35 Parasiva is of the nature of wisdom and bliss. विज्ञानमानन्दं ब्रह्म. fasam za." His wisdom is not however manifest when it is hidden by ignorance and his bliss when covered by sorrow. When He appears limited by the three bodies-the gross, the subtle and the causal-which are respectively the anava, mayika and the karmika malas (vide pp. 29-30 supra)-His essential characteristics viz., wisdom and bliss are not seen. At that time the Pañchamakarasthe five ingredients of worship with names beginning with the letter ‘’-become the indicators (abhivyañjakas) of these real qualities-wisdom and bliss. The mystic initial letter (bīja) indicates the Jiva or Purusha. The world which is experienced by the five cognitive senses as sound, touch and so forth constitutes the objects of enjoyment for the Jiva. It is these objects of enjoyment made up of the five subtle elements that are represented by the pañchamakaras which are the ingredients of worship. This is their esoteric meaning. When, after realising the various impressions received through the several sense - organs, the mind is in a state of perfect halcyon rest without any extrovert activity, then is the propitious time for the irradiation of the bliss of Parasiva. parāpūjā or worship par excellence. This is

36 ŚRĪVIDYASAPARYĀVĀSANĀ श्रोत्रादीन्द्रियविषयशब्दाद्यनुभव जनितेन समरसीकरणं परापूजेत्यर्थः । महदानन्देन (Amṛtānandanatha) For such irradiation of the bliss of Parasiva, an equipoised mental attitude (samarasa vrtti) without any perception of differences engendered by the distinction of the triad-knower, known and knowledge is the real cause. The equanimity brought by the feeling of undifferentiated wholeness after casting away all the differential outlook due to nāma and rupa is really the ‘archana’ or worship. This ‘archana’ is said to be ‘gupta’ i.e., secret. The feeling of wholeness obtained by seeing through the objects of senses, which are only super-impositions on the inner self that is very secretly lodged in the human body, and recognising the underlying uniform undifferentiated bliss is known as ‘rahasya’, ‘gopya’ (secret doctrine) in the śāstras. That state where the sensual pleasures are not thus purged of their limiting conditions and are not in consequence recognised in their essential identity with the bliss of Atman but allowed to remain with their outward distinctions is called Prakatya-bhava (exuberant display). By the differential outlook engendered by such Prakatyabhava one goes to naraka (hell) i. e., undergoes tribulations in the cycle of births. and deaths."," These texts that declare that a man who keeps his upasana a secret

INTRODUCTION 37 obtains liberation whereas one who makes a great display of it is lost, want to emphasise only this idea. Duties of an upāsaka. Upasana and what it is has been considered so far. The duties of an upasaka will be dealt with now. (1) The upāsaka should practise concentration on the Atman continuously for a very long time with implicit faith in its efficacy. भावनादायदाज्ञासिद्धिः । It is declared that by such steadfast concentration he attains ’nigraha’ and ‘anugraha’. Nigraha is the removal of super-imposition and anugraha is the outlook of the liberated soul (jivanmukta) who, though to all appearance cognisant of the infinitely differentiated world, is yet able to see the real background (adhishṭhāna) thereof. (2) He must be constantly repeating the Pañchadaśākshari mantra, which is really a mahavakya as already explained and must meditate on its meaning. सदा विद्यानुसंहतिः । (3) He must always think that he is Śiva i.e., must bring about a constant union in his mind between himself and Siva. सततं शिवतासमावेशः ।

38 ŚRĪVIDYĀSAPARYĀVĀSANĀ (4) He should steer clear of those sciences that are opposed to the metaphysical science (adhyātmaśāstra) which declares the identity of the Jiva with the Brahman, as well as of the teachers that teach such sciences. अगणनं कस्यापि । (5) As the removal of all duality or differences is the only means to his liberation, he should not speak ill or disparagingly of any science or system. It is essential that he should recognise the fact that none of them is despicable from the standpoint of the Atman, because Paraśiva who is Atman himself is pervading every one of them as its background of reality. सर्वदर्शनानिन्दा | (6) Only to those worthy disciples who possess the necessary qualifications of discrimination,. desirelessness etc., and who have undergone a course of systematic study of the Vedanta and to none else should he reveal the supreme secret about the unity behind the pleasures of the senses represented by the pañchamakāras. सच्छिष्ये रहस्यकथनम् । (7) He must perform all his duties without expectation of any reward and in scorn of con- sequence. फलं त्यक्त्वा कर्मकरणम् ।

INTRODUCTION VISIE 39 (8) He should not neglect any of his daily and other obligatory duties, i.e., he must in every way keep up those rites ordained for his particular class and for his order in life. अनित्यकर्मलोपः । (9) Adhering to these duties, setting aside all the six evil passions, lust etc., and abandoning all attachment to worldly things, he should approach a Guru who knows every science and is unrivalled in the knowledge of the Atman; and he should worship him as Parasiva himself. This is the most important of all the duties of an upāsaka. (10) He should always meditate on the esoteric significance of the upasana as follows:- सर्व वेद्यं हव्यम् । इन्द्रियाणि स्रुचः । शक्तयो ज्वालाः । स्वात्मा शिवः पावकः । स्वयमेव होता । “Whatever phenomena are cognised by the mind are the articles of oblation offered in the fire. The five senses - the eye, the ear, etc., are the ladles used for the offering of the articles into the fire. The shining forth of the power of the will, knowledge, action, chit and ananda are the flames. One’s self, the embodiment of the Vimarśa Sakti which is not different from the Prakāśa Sakti of Parašiva, is the sacred fire. The Jiva or the limited chit is the

40 ŚRIVIDYASAPARYĀVĀSANĀ sacrificer.” The result of such a meditation is set down in these words:- निर्विषयचिद्विमृष्टिः फलम् । आत्मलाभान्न परं विद्यते । The supreme benefit of the Sri Vidya Upasana is the direct realisation of the Atman, which is the unlimited consciousness (nirupadhika chaitanya) than which no greater goal has been spoken of anywhere. सैषा शास्त्रशैली । Such is the gist of Traipura siddhanta which the Guru should, at the outset, expound to the disciple. He will then duly initiate him into Śrī Vidya.

|| नवावरणपट्टिका ||

संख्या

आकृति:

प्रकृति:

बीजं

चक्रं

चक्रेश्वरी

योगिन्यः

देवताः

सिद्धिः

मुद्रा

बासना

I

भूपुर

लं

अं आं सौः

त्रैलोक्यमोहन

त्रिपुरा

प्रकट-

पृथ्वीबीज़

अणिमादि १० ब्राह्मयादि ८ सर्वसंक्षोभिण्यादि १०

अणिमा

सर्व संक्षोभिणी

जाग्रत्

II षोडशदल

सं

ऐं क्लीं सौः

सर्वाशापरिपूरक

त्रिपुरेशी

कामाकर्षिण्यादि १६

लघिमा

सर्वविद्राविणी

गुप्त-

चन्द्रबीज

अज्ञानावस्थाः

स्वप्नः

III

अष्टदल

हं शिवबीज

ह्रीं क्लीं सौः

सर्वसंक्षोभण त्रिपुरसुन्दरी

गुप्ततर-

अनङ्गकुसुमादि ८ महिमा

सर्वाकर्षिणी

सुषुप्तिः

IV

चतुर्दशार

हैं क्लीं ह्सौः

सर्वसौभाग्यदायक त्रिपुरवासिनी

संप्रदाय-

सर्वसंक्षोभिण्यादि १४

ईशित्व

सर्ववशङ्करी

शुभेच्छा - ईश्वरविचारः

कामकला

V

बहिर्दशार

एं

ह्सैं ह्स्क्लीं दस्सौः सर्वार्थसाधक त्रिपुराश्री कुलोत्तीर्ण- सर्वसिद्धिप्रदादि १० वशित्व सर्वोन्मादिनी 99 गुरूपसदनं विष्ण्वात्मक (कुलकौलिक) VI अन्तर्दशार रं ह्रीं क्लीं ब्लें सर्वरक्षाकर त्रिपुरमालिनी निगर्भ- सर्वज्ञादि १० प्राकाम्य सर्वमहाङ्कुशा अग्निबीज VII अष्टकोण कं ह्रीं श्रीं सौः सर्वरोगहर त्रिपुरासिद्धा वशिन्यादि ८ रहस्य- भुक्ति सर्वखेचरी ज्ञानभूमिकाः विचारणा श्रवणं तनुमानसी मननं कामेश्वरबीज VIII त्रिकोण नाद त्रिशक्तिबीज ६औं ह्स्क्ल्रीं ह्स्रौः सर्वसिद्धिप्रद त्रिपुराम्बा अतिरहस्य- बाणादि ४ इच्छा सर्वबीज महाकामेश्वर्यादि ४ सत्त्वापत्तिः असंसक्ति:- } निदिध्यासनं IX बिन्दु बिन्दु पञ्चदशी सर्वानन्दमय महात्रिपुरसुन्दरी परापराति- महात्रिपुरसुन्दरी प्राप्ति सर्वयोनि पदार्थभावना सविकल्पसमाधिः परब्रह्मात्मक रहस्ययोगिनी तुर्यगा तुरीयविद्या समस्त चक्रेश्वरी तुरीयाम्बा सर्वकाम सर्वत्रिखण्ड सापेक्षिकनिर्विकल्पसमाधिः

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श्री पराभट्टारिकायै नमः । SRĪVIDYASAPARYĀVĀSANĀ :0:- श्रीविद्यामखिलागमान्तविदितब्रह्मस्वरूपां शिवां सत्यज्ञानसुखां विशेषरहितामाद्यन्तहीनां पराम् । आत्मत्वेन विभावयन्नरवरः सद्यो विमुक्तिं गतोऽ- प्यादेहान्तमुपासनैकरसिकः श्रौतं विधिं मानयेत् ॥ अथ वेदान्तसंसिद्धां ब्रह्मविद्यास्वरूपिणीम् । संविदाख्यां परां शक्तिं प्रज्ञानघनलक्षणाम् ॥ निष्कळां निष्क्रियां शान्तां निरवद्यां निरञ्जनाम् । दिव्याममूर्तचैतन्यस्वरूपां चित्सुखात्मिकाम् ॥ महावाक्यानुरोधेन ज्ञात्वा निस्संशयं ततः । साऽहमस्मीत्यभेदेन विविक्तस्था उपासते ॥ Sri Vidyā Saparyā Paddhati" * in Sanskrit, to which this is a companion volume, consists of 11 Khandas (chapters), each dealing in detail with a portion of the ritual relating to the Śrī Vidya upasana. This and the following Khandas deal

• Published as Śrī Brahma Vidya Vimarsinī Sabha Series No. 4. Price Rs. 2.

42 ŚRIVIDYASAPARYAVASANĀ individually with those Khandas in order, laying special stress on the esoteric significance of each item of the ritual. KHANDA I. (9—90) यागमन्दिरप्रवेशादि चक्रपूजान्तम् । This chapter deals with the following topics in order: (i) Brahmavidya Sampradaya Guru Stotra-respectful homage to the line of Gurus according to the Brahmavidya Sampradaya. (ii) Yagamandirapravesa Entry into the chamber of worship in silence through its western gate, offering worship to Bhadrakali, Bhairava and Lambodara, the dvarapalakas guarding it on the right and left sides and from above. (iii) Performance of Tatvachamana. (iv) Obeisance to the immediate Gurus-i. e., the upasaka’s guru, grand-guru and great-grandguru-with the Gurupaduka mantra and appropriate mudrās. (v) Ghaṇṭāpūjā — worshipping the bell and ringing it. *The Sanskrit figures here and further on represent the pages of the Śrī Vidya Saparyā Paddhati. KHANDA I YOLуa 43- (vi) Sankalpa-taking the vow of performing the Pūjā. (vii) Asanapūjā-sprinkling water duly consecrated over his seat; taking his seat and worshipping Dvipanatha. (viii) Deharaksha - protection of his body all round and invoking the blessings of Dakshiņāmūrti and Bhairava to commence the Śrī Chakrapūjā. (ix) Pranapratishtha - installing the chakra and instilling life therein. (x) Mandirapuja-worship of the 44 mandiras. of Srinagara commencing with the Ocean of Nectar.. (xi) Dipapuja-worship of the lamp. (i) Brahmavidyasampradayagurustotra. (1) Śrī Vidya being Brahmavidya as explained in the Introduction, the tradition (sampradaya) for Sri Vidya is the same as that for Brahma Vidya, The traditional worship of the Guru is the life of Śrī Vidya. (ii) Entry into the chamber of worship. (3) The author of the Nityotsava says:- अथ मौनवान् यागमन्दिरमागत्य । “Afterwards, (the upasaka) observing silence and reaching the chamber of worship.”

44 ŚRIVIDYASAPARYĀVĀSANĀ After what? After due initiation into the Śrī Vidya by the Guru whose good graces he had secured (vide Introduction-p. 22) Observing silence ( मौनवान् ) : - मौन ( silence ) here means not only refraining from speech but holding in check all the three instruments of activity-the mind, the tongue and the body, turning them back from their normal operations viz., thought, word and deed in and concerning the outside phenomenal world and seeking the inner Atman who is not different from Brahman. Cf. the upanishadic texts:- यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेत् ज्ञान आत्मनि । ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥ (Katha I. iii. 13) कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमिच्छन् । (Katha II. i. 1) The Chamber of worship (m). The terms याग, यज्ञ and अध्वर are synonymous and are etymologically derived as follows:- यज देवपूजासंगतिकरणदानेषु । अध्वानं वैदिकमार्गं राति ददातीति अध्वरः । Their real meaning to the upasaka is therefore this-the burning away of all super-impositions in the fire of chit (consciousness) after enquiring into the true nature of Brahman by the initiation

KHANDA I dry ina 45 of the Guru, with Śruti texts and by ratiocination. This is known as Jñana Yajña and is held to be superior to Karma Yajña. श्रेयान्द्रव्यमयाद्यज्ञात् ज्ञानयज्ञः परंतप । (Bhagavad Gita IV. 33) अथेदानीं प्रवक्ष्यामि ज्ञानयज्ञस्य वैभवम् । ज्ञानयज्ञात्परो यज्ञो नास्ति विप्राः श्रुतौ स्मृतौ ॥ अद्वैतज्ञानयज्ञेन न तुल्यो विद्यते क्वचित् । आत्मयाथार्थ्यविज्ञानयज्ञं मुक्त्वा नराधमाः । क्रियारूपेषु यज्ञेषु यतन्ते माययाऽऽवृताः ॥ ये लङ्घयन्ति संसारसमुद्रं कर्मयज्ञतः । ते महातमसा सर्वं पश्यन्त्येव रविं विना ॥ ज्ञानयज्ञोडुपेनैव ब्राह्मणो वाऽन्त्यजोऽपि वा । संसारसागरं तीर्त्वा मुक्तिपारं हि गच्छति ॥ bada (Sūta Samhitā IV. x. 1, 62, 64-66) Such Jñana Yajña is open only to the earnest seekers who had purified their minds by the performance of karma unattached to the fruits thereof, and the reward for such Yajña is the attainment of the state of Parasiva i.e., identity with Brahman. इत्थं कायिकवाचिकमानसिकैः कर्मभिः प्रक्षीणकल्मषस्य मुमुक्षोः परशिवस्वरूपावगमाय ज्ञानयज्ञं प्रस्तौति । The chamber of worship accordingly connotes the purified mind fit for the contemplation of the CC-0 S. P. Dhar Collection. Digitized by eGangotri -46 ŚRĪVIDY ASAPARYĀVĀSANĀ identity of Jiva with Brahman, or, as some say, the triad of enjoymentor the visible world, (enjoyer) viz., Viśva, Taijasa and Prajña respectively in the states of waking, dream and deep sleep, and (enjoyment) in the gross, mental and blissful worlds respectively during these three states. It may also be said with propriety that the worshipper’s body itself is the chamber of worship. In fact, it is so described graphically in detail in the Nārāyaṇopanishad (Taittiriya upanishad. IV. Anuvāka 52). The tabular statement below shows the correspondences therein instituted between the various constituents of Karma Yajña and those of Jñana Yajña. As in Karma Yajña Sacrificer Sacrificer’s wife Sacrificial fuel Altar Sacrificial grass Bundle of sacrificial grass Sacrificial post As in Jñana Yajña Atman Śraddha (Faith) Body Chest Hairs on the body Śikha (tuft) Heart Clarified butter Desires Sacrificial goat Anger Sacrificial fire Enquiry into Atman

As in Karma Yajña Sacrificial fee (Dakshiņā) KHANDA I Rig Vedic priest Sāma Vedic Yajur Vedic 99 As in Jñana Yajña 47 The thought that ’everything is Brahman,’ which tends to equanimity Tongue Prāņa (vital airs) The eyes 33 Superintending priest The mind etc. etc. तस्यैवं विदुषो यज्ञस्यात्मा यजमानः, श्रद्धा पत्नी, शरीरमिध्मं, उरो वेदिः, लोमानि बर्हिः, वेदः शिखा, हृदयं यूपः, काम आज्यं, मन्युः पशुः, तपोऽग्निः, शमयिता दक्षिणा, वाग्घोता, प्राण उद्गाता, चक्षुरध्वर्युः, मनो ब्रह्मा ** * Jñanayajña is thus the realisation of the inner Ätman by means of keen introspection within this body made up of annamaya, prāṇamaya, manomaya and vijñānamaya sheaths. The Nityotsava proceeds :- तस्य पश्चिमद्वारे तिष्ठन् तस्य दक्षवामशाखयोः ऊर्ध्वे च क्रमेण भद्रकाली भैरवलम्बोदराख्यद्वारदेवताः संपूज्य । “And standing on its western gate and offering proper worship to the deities Bhadrakali, Bhairava and Lambodara, who guard the gate on the right and left sides and from above respectively.”

48 ŚRIVIDYASAPARYAVASANĀ The Western gate. Entering as he does from the west, the direction which the upaska faces is the east; the right and left sides are respectively south and north; and the rear side is the west. According to the Bhāvanopanishad text पुरुषार्थाः :, the four objects of human endeavour viz., Dharma, Artha, Kāma and Moksha are held to represent respectively the west, south, east and north of the body. The western gate thus represents Dharma, and ‘standing at that gate’ connotes ‘firmly established in the path of Dharma.’ Dharma is the gate (i. e.,. chief means) to Moksha, and Artha and Kama are auxiliaries. Bhadrakali is such disposition of the mind associated with Vedantic enquiry as is conducive to the realisation of the fearless state i. e., of identity with Brahman, भद्रं शुद्धात्मविज्ञानं जीवत्रह्मैक्यरूपं कलयतीति भद्रकाली । To put it briefly, it connotes the investigation of Adhyatma Sastra. Bhairava is the personification of that peaceful (santa) disposition of the mind which tends to the clearance of all impediments in the path of realisation and the attainment of halcyon bliss. आनर्थिकस्य अज्ञानस्य भीषणात् अस्तिभातिप्रियरूपाखण्डाकारवृत्तिरक्षणात् स्वस्वरूपज्ञापकरूपमोक्षवमनात् भैरवः ।

KHANDA I201710 49 Lambodara represents the ecstatic state or state of perfect satisfaction. Thus the three guardian-deities-Bhadrakālī, Bhairava and Lambodara-represent only the three mental dispositions of Vichara (investigation), Santa (peace) and Santosha (satisfaction). These three along with Sadhusangama (association with virtuous people) are described in the Jñanavasishtha (Mumukshu Prakarana) as the gatekeepers of Moksha. मोक्षद्वारे द्वारपालाश्चत्वारः परिकीर्तिताः । शमो विचारः संतोषश्चतुर्थः साधुसङ्गमः ॥ एते सेव्याः प्रयत्नेन चत्वारो द्वौ वयोऽथवा । द्वारमुद्घाटयन्त्येते मोक्षराजगृहे तथा ॥ As it is not possible to attain Moksha without acquiring these three mental dispositions through the association with the virtuous, the Nityotsava text under comment lays special emphasis on their acquisition by using the word shipping well). (iii) Tatvachamana (3) (after wor- Tatvachamana (swallowing or drinking up tatvas) connotes the analysis of the universe comprised of the three sets of tatvas (atmatatvas, vi. dyatatvas and śivatatvas), the cleansing of the three impurities viz., anavamala, mayikamala and 4

50 ŚRĪVIDYASAPARYĀVĀSANĀ kārmikamala, or the three bodies (gross, subtle and causal) with their patrons (abhimanis) viz., Viśva, Taijasa and Prajña, by the water of knowledge and taking a firm stand on the sat-chit-ana nda state. For a description of the tatvas and their analysis as also of the three malas, vide Introduction, pp. 25-28. (iv) Gurupadukamantra (3) (The mantra of the Guru’s sandals) The word paduka in this connection has been defined as follows:- पालनात्सर्वदुरितक्षालनेन महद्भयात् । कांक्षितार्थप्रदानत्वात्पादुकेत्यभिधीयते । ( Kulārnava). “It is called padukā, because it protects (the aspirant) from the great fear i.e., samsara by washing away all his sins and confers on him the one object of his quest i.e., moksha.” Just as the ordinary padukas (sandals) protect the wearer’s feet from thorns etc., this mantra by its association. with the Guru’s feet is held to afford eternal protection to its reciter from samsara. The Guru being the teacher of the mahavakya, it is but fitting that the Gurupadukamantra should also be of the nature of the upadeśamahavākya. It accordingly consists of three parts, corresponding to the three words त्वं तत् and असि of the

AMBA KHANDA I 701VIH

51

mahāvākya. The first part is construed to explain the import of the word and is coupled with the name of the upasaka’s Guru. The second similarly deals with a and is linked with the name of the upāsaka’s grand-guru, and the third explains a and is associated with the upāsaka’s great-grand-

guru,

The Gurupadukamantra is required to be pronounced with the mṛgimudra. Mrgi means a female deer. The deer runs very fast, and ’ fleet as deer’ is a common comparison. The mind owing to its swift movements is ordinarily likened to a deer in the sastras. The suggestion behind the mrgimudra is therefore the control of the deerlike mind and its direction to the sahasrara to be united there with Parasiva. The Yogasūtra says

‘Yoga is the control of the variations of the mind’ and it is such control by yogathe eradication of all thoughts of the phenomenal world and concentration on the contemplation of the Atman-that is suggested by the mrgimudra. (v) Ghanṭāpūjā (Worship of the bell). (8) The sound of the bell resembles that of the Pranava which is the embodiment of Sabdabrahman, By ringing the bell and producing the Pranava sound, all afflictions born of avidya are got rid of and the mind gets attuned with the

52 ŚRĪVIDYASAPARYĀVĀSANĀ Infinite. The substratum of the three sounds, and comprising the Pranava is the unqualified Nadabrahman i,e., Parabrahman. The words ‘deva’ and ‘devata’ in the śloka recited in the worship refer to those enlightened attitudes of the mind which are receptive to the comprehension of the Atman, and the term ‘rakshasa,’ to the contrary attitudes. ‘Ringing the bell’ is suggestive of the contemplation of the nāda. How such contemplation can be effected is explained at length in Varivasyarahasya (I. 45-51). (vi) Sankalpa (Solemn Vow). (2) The upasaka is required to perform prāṇāyāma and then to take a solemn vow, after mentioning time and place, to carry out his worship in the best manner he can and please Parameśvara thereby. Volition is the nature of the mind. To see a snake in a rope is a hallucination or false attribution. Volition is declared by the Upanishads to be the cause of bondage (संकल्पमात्र संभवो बन्धः) and the absence of volition is liberation. Volition which is the cause of bondage is born of perceiving the world etc., as distinct from the Atman. This outward perception co-exists with the limitations of space, time and objectivity. By clearly studying the real nature of space etc., with the help of a subtle one-pointed mind and by MA KHANDA ILI 53 getting rid of the imposed limitations, to realise the one Śiva as not different from the inner self is the esoteric meaning of sankalpa. सम्यक् कल्प्यत इति संकल्पः. देशकालौ संकीर्त्य. To get over the limitations of time and space is the object of mentioning the time and place at the outset. देशकालादि संशोध्य चासंकल्प्य मनोरथम् । करिष्ये त्रिपुरापूजां मनस्संकल्पशान्तये || । What is stated on pages 33-34 of the Introduction may be usefully referred to here. This refinement of volition is the third step called ’tanumānasi’ (the attenuated mind) in the seven steps to jñāna mentioned in the Jñanavasishtha. By this is obtained the grace of Parameśvara who is the lord of knowledge. A clear and calm mind is itself the grace of the Lord. (vii) Asanapūjā (Worship of the seat). (*) The Paddhati lays down that after spreading the seat, it should be sprinkled over with water consecrated by the repetition of the mantra “At:” and worshipped with flowers etc. repeating TH: etc. The upasaka should then sit on it and worship Dvipanatha. The mind with a predominance of satvaguna is the seat referred to here. Such a mind will be one-pointed and steady and the Yogasūtra स्थिरसुखhas reference only to it. It is only in a steady आसनम्

54

ŚRĪVIDYASAPARYĀVĀSANĀ

one-pointed mind that the Sat (existence) and Ananda (bliss) of Parasiva will radiate.

is made up of the three letters, and at, indicative respectively of the words तत्, त्वं and असि of the mahāvākya. Hence the suggestive idea behind the worship of the seat is that the hidden meaning of the mahāvākya should be contemplated with a pureand serene mind. Yogasana etc. Yogasana is the pure mind fit for the union of Atman and Brahman. Vīrāsana is the powerful mind that is capable of merging the idea of this-ness in the existing outside world in I-ness. Sarasana is the critical mind by which one is able to feel the blissful nature of Brahman. ga शं सुखं राति ददातीति शरम्. Adharaśaktikamalasana. The six Kamalasanas (lotus-seats) through which the Kundalini sakti that resides in Muladhara passes are the Muladhara, Svadhishṭhāna, Manipuraka, Anahata, Viśuddhi and Ajña. These are respectively earth,. water, fire, air, ether and the mind. The mind is itself the Jivasakti in the shape of Kundalini. These lotuses are illumined by the Sushumna which is Jivātman itself. The Iḍā and Pingala are res pectively the sun and the moon. The five elements, the sun and the moon and the mind are the eight places where Parasiva shines forth. Therefore

AMA87 KHANDA I 55 the Adharaśaktikamalasana is the whole world made up of these eight entities. The bija a preceding the invocation to this asana suggests the self-luminous Siva, and suggests the Chit sakti of the nature of Satchitananda on which are falsely imposed the abovementioned eight entities. Sitting on such a seat suggests that one should pursue the investigation of the self with a mind steeped in unlimited consciousness. Worship of Dvipanatha (lord of the island). The body itself is a dvipa. देहो नवरत्नद्वीपः. ( Bhāvanopanishad). The Kshetrajña or the lord of the body is therefore the Dvipanatha. He is the Atman who is identical with Parašiva, The 12 Saktis suggest the 12 digits of the sun, and the body holding the 12 Saktis suggests the Patra or vessel in which stands the nectar-Parasiva. This is the traditional import of the term Dvipanatha. (viii) Deharaksha (Protection of the body). (”) Under this head the Paddhati opens with a preliminary invocation to Tripurasundari, followed by prayers for the removal of obstacles etc., and then treats of the upasaka’s ensconcing himself in an imaginary vahniprākāra (wall of fire) and dikbandha. He is afterwards required to contemplate on the real nature of the pūjā, offer añjali

56 ŚRĪVIDYASAPARYĀVĀSANĀ to the Yogini devatās and purify the body by the astramantra. He should then seek the permission. of Dakshinamurti and Bhairava for the commencement of the pūjā, The meaning of the opening prayer to Tripurasundari is this:-“O Thou, Tripurasundari, who art the Atman and shinest as the underlying reality in the three bodies-gross, subtle and causalsuper-imposed on thee, protect me from the fear of perception of duality by removing my individuality (jivabhava).” Vahniprākāra (wall of fire) is that modification of the mind which conduces to the perception of non-duality by preventing the intrusion of extraneous thoughts. Dikbandha (closing the quarters) means the stoppage of the activities of the impure mind in respect of names and forms in the three worldsearth, the intermediate region and heaven-and the fixation of the mind thus purified on the contemplation of the Atman. Contemplation of the real nature of the pujā. Having inundated the whole world made up of movable and immovable objects by the nectar of non-duality and having cleared all false imputations and diversifications one should, with supreme delight and enthusiasm, attempt to recognise Śiva without a second by that modification of

KHANDA Iyne 57 the mind which reaches the Atman along with manana and nididhyasana. To see all things in all places and at all times as Siva himself is Parāpūjā. It is very necessary that one should contemplate on this seriously. Añjali by the samashti mantra. These This mantra is indicative of the yoginis that are connected with the nine chakras of the Śri Chakra. The Chitśakti when associated with a limiting adjunct is known as a yogini. yoginis are classed under nine heads. They are:Prakata, Gupta, Guptatara, Sampradaya, Kulottirna, Nigarbha, Rahasya, Atirahasya and Para. paratirahasya yoginis. Yogini is Chitśakti associated with Jagrat or waking state Sushupti or the state of deep sleep investigation of Isvara Prakata Gupta Svapna or dreaming state Guptatara Sampradaya Kulottirna approach and worship of Guru Nigarbha Śravana Rahasya Manána Atirahasya Nididhyasana Paraparātirahasya Savikalpa samādhi.

58 ŚRĪVIDYASAPARYĀVĀSANĀ Purifying the body. ऐं हः अस्त्राय फट् । This mantra is meant for the purification of the body. is Vāgbhava bīja. This bīja is composed of the four letters अ, इ, अ, and म्. That these four letters represent in order the Rk, Yajus, Sama and Atharvana Vedas is the established convention of the śāstras. The supreme purport of the Vedas, namely, pure non-duality, is accordingly the connotation of this bija. To realise this it is very necessary to get rid of the idea of the world which, being super-imposed by avidya, is impure, impermanent, insensate and full of misery. To remove this super-imposition the second bija ☎: is used. This is the Astra bija. In the Atharvana veda there are astras and sastras. These are connected with the karmakāṇḍa. In Brahmavidya upāsti which is Jñanakāṇḍa, a knowledge of the Reality is the Astra. : is composed of three letters, and:. The visarga or the whole created world is in essence no other than Brahman, which is of the nature of prakāśa() and vimarśa (7). A firm feeling of the upanishadic thoughts “all this is Brahman, “there is not many at all here” is therefore the astra. It is the established conclusion of the sastras that all impure phenomena of duality are purified by such a feeling. Permission of Dakshinamurti and Bhairava. The two prayers in this behalf are as follow:-

HAB KHANDA I Ovia 59-

1. Oh thou supreme Teacher Dakshinamurti, who art the bestower of divine grace to all devotees, grant me leave to worship the Sri Chakra.
2. Oh thou Bhairava, who art like the fire at the time of Pralaya, most terrible and possessed of a huge body, I bow to thee. Be pleased to grant. me leave. At this stage it is very necessary that oneshould contemplate on the meaning of the Dakshināmurti mantra:- ओं नमो भगवते दक्षिणामूर्तये मह्यं मेधां प्रज्ञां प्रयच्छ स्वाहा । er stands for the Brahman which transcends. the universe made up of the gross, the subtle and the elemental worlds and which is not also different from the inner self and which is connoted by the mahāvākyas aa etc. भगवान् means omniscient and omnipotent. of may be split up into दक्षिण and अमूर्ति. दक्षिण (dexterous) stands for the Saguna Brahman whose dexterity is manifest. in the creation, preservation and destruction of the universe. stands for the Nirguna Brahman.. The dative termination in भगवते and दक्षिणामूर्तये indicates identity. :-: stands for the Jiva who is limited by the antahkarana and who in consequence feels that he is a doer and an enjoyer. a is the negative particle. : therefore means not

60 ŚRIVIDYASAPARYĀVĀSANĀ Jiva.’ ar is knowledge free from the three faultsdoubt, want of right understanding and perverted understanding. is the mind in a state of savikalpa samadhi realising the unbroken unity of Jiva and Brahman. (give) signifies ‘grant that state of the mind called samadhi which is a direct realisation of the unlimited Brahman by removing the avidya which shields off the reality and produces confusion and perplexity through the impressions acquired by the mind in previous lives’. स्वाहा means merging even that state of mind in the undifferentiated Brahman. The meaning of the word has been explained at length on pp. 48-49 supra. It is necessary to contemplate on it as well. (ix) Prāṇapratishtha. () Pranapratishtha is a kind of imaginative act. To imagine the deity worthy of worship as residing in an image, a diagram, or a kalaśa (water-pot) is called Prāṇapratishtha. As the prana, the jñānendriyas, the karmendriyas, antahkaraṇa, the chetana (the life-principle) etc, of the deity are infused by the strength of the will of the worshipper from his own prana etc., there is no difference between the deity that is installed and the worshipper that wills. Therefore it is only ahangraha upasana. The intrinsic meaning of praṇapratishtha is thus the

KHANDA I 61 recognition of the Chitśakti that pervades everything, which is satchidananda in essence, which is the life of life and the mind of the mind and which is not different from Brahman, by removing the upadhis, internal and external, that diversify it. The object that is perceived in its essence after removing the limitations of name and form is said to be well established (pratishthita). The mind that feels an all-comprehensive oneness is the primary requisite for a genuine praṇapratishṭhā. It is worthy of note that according to a text of the Upanishad, the meaning of praṇa is Brahman. Pranapratishtha mantra:-For this mantra Chitsakti represented by is the Devata. The Brahmasakti represented by art is the bija; and the māyā bija is the śakti; and the ankuśa bija is the kilaka. Therefore the Chitśakti which is inseparable from Brahman and which is inherent in it (svabhavika) creates or evolves on its own. existence (satta) the māyāśakti and thereby brings the whole world into existence. Here by the world is meant everything made up of name and form which is the object of enjoyment. When this differentiation of name and form is dispelled by the ankuśabīja which is a knowledge of the background on which this world stands, the

62 ŚRĪVIDYASAPARYĀVĀSANĀ Chitsakti of the nature of satchitananda becomes well-installed. सर्वजगतोऽधिष्ठानत्वात् प्रतितिष्ठत्यस्यां विश्वमिति प्रतिष्ठा । विश्वस्य जगतः प्रतिष्ठा । प्रतिष्ठा सर्वभूतानां प्रज्ञैषा पारमेश्वरी । (Sūtasamhitā—Brahmagītā) means The mantra ओं हंसः सोहं ; सोहं हंसः शिवः “I am Parasiva who is an embodiment of auspiciousness and who is verbally expressed by the syllable ; and He is myself.” If it should be asked where can such a Parasiva be installed, the answer is in the five bhūtas indicated by the five syllables हं यं, रं, लं and वं together with manas, buddhi and ahankara represented by i, and tively. These eight make the subtle body shtaka) and its evolute, the gross body. भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च । अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ respec(purya - (Bhagavad Gītā VII. 4) मनो बुद्धिरहंकारः खानिलाग्निजलानि भूः । एताः प्रकृतयस्त्वष्टौ— (Sariraka upanishad). Does this not lead to the conclusion that it is only the knowledge of the unity of this whole. world, the upāsaka, the Chitśakti and Paraśiva CC-0 S. P. Dhar Collection. Digitized by eGangotriKHANDA I 63 who is inseparable from it, that is meant by prāṇapratishṭhā? (x) Mandirapūjā (Worship of the abode). () In this way, any object wherein the Chitsakti, which is the background of the word ‘I’ or aham, is installed as the substratum of the visible world with its names and forms and as inseparable from Śiva is known as the mandira (dwelling place), nagara (city) or chakra. Is it necessary then to say that the microcosm (the human body) or the macrocosm (the whole world) can be considered as the Śri Chakra? देहो देवालयः प्रोक्तो जीवो देवः सनातनः । त्यजेदज्ञाननिर्माल्यं सोहंभावेन पूजयेत् || As the Chitsakti pervades even inanimate objects that do not possess mind, inanimate objects also become mandiras; for they are cognised either by mental modifications (antahkaraṇavṛtti) or by the Sakshi (witness-consciousness i.e., Kūtastha). The 44 mandiras are now explained. (1) Amṛtāmbhonidhi. As the Chitśakti is allpervasive it is present also outside (i.e., surrounds) the mandira or the nagara. It is called the ocean of nectar, because it is unlimited and is indestructible.

64 ŚRIVIDYASAPARYĀVĀSANĀ (2) Ratnadvipa. The inert world (jada) that is super-imposed on the ocean of Chit (consciousness) is the Ratnad vipa. From the point of view of the upadhis which enclose it, it is described as a dvipa (island); and as the Chit shines when the upadhis of names and forms are removed, it is called a Ratnadvipa. The Bhavanopanishad also describes the body as a Navaratnadvipa. (3) Nānāvṛkshamahodyana. This huge garden or udyana wherein there are a large variety of trees is situated in the ratnadvipa or the human body. Just as a large variety of trees will yield a large variety of fruits of various tastes, so also there are in the mind a variegated collection of karmavā. sanās or impressions of past deeds which are capable of yielding fruits of various kinds. This is called the Linga sarīra, and is the nanavṛkshamahodyāna. (4) Kalpavāṭikā: As said in Bhavanopanishad –संकल्पाः कल्पतरवः —the mind with its sankalpas and vikalpas i.e., its determinations and changes is the kalpavāṭikā or garden of wish-yielding trees. As ideas spring up from the mind in succession it is called a garden. The kalpaka tree is one that gives whatever is wished for. Similarly if the mind wills a certain thing, it will surely get it either in this life or some other life to come.

AYA KHANDA I 65 Moreover, the mind by receiving the impressions of shape, sound etc., through its five instruments, eye, ear and so forth and also by recognising pleasure and pain, acts as the abode of enjoyment for the Jiva. This is the reason why the Kalpakodyana is treated as the tejas or brightness in the Upanishad - तेजः कल्पकोद्यानम् । 5. Santāna vāṭikā 6. Harichandana,, 7. Mandara 8. Pārijāta 59 These form the individual parts of the collective anThe antah- tahkaraṇa. 99 karana is the aggregate of the satvāmśas of the ,, 9. Kadamba five bhūtas ākāśa etc., the satvāṁśa of each of these forming respectively hṛdaya, ahaṁkāra, buddhi, chitta and manas. As the five cognitive senses are also derived. from the satvamsas of the five bhūtas, the five vātikas also stand for them as shown below:- Vātikās Parts of Antahkarana Satvamsa Cognitive of sense. Santana hrdaya ākāśa ear. Harichan- dana ahamkara pṛthivi nose. Mandara buddhi agni eye. Pārijāta chitta jala tongue. Kadamba manas vayu sense of touch. 5

66 SRIVIDYASAPARYĀVĀSANĀ The dwelling place of Paradevata is called the Śrīnagara. The Lalitastavaratna and the Lalitopakhyāna say that this city has twenty-five compound-walls and that these twenty-five walls stand for the same number of tatvas. रत्नद्वीपे जगद्दीपे शतकोटिप्रविस्तरे । पञ्चविंशतितत्त्वात्मपञ्चविंशतिवप्रके ॥ त्रिलक्षयोजनोत्तुङ्गे श्रीविद्यायाः पुरं परम् । These walls are divided into three classes viz., fortifications made of metals, fortifications made of precious stones and mahāpadmāṭaviprākāras. Between the eight metal fortifications beginning with iron and ending with gold, there are the seven gardens beginning with nanavṛksha mahodyana and ending with kadamba vātikā. These are the places where the six rtus (seasons)-vasanta, grishma etc., the embodiments of time, reside. That one of the six tastes,-sweet, sour etc., gains prominence in each of these rtus is a settled conclusion of Ayurveda. Ratnaprākāra 10. Pushparāga (topaz) 11. Padmaraga (ruby) Dhatu māṁsa (flesh) Source Sakti ojas (strength) Śiva 12. Gomedhaka (sardonyx) medas (fat) 13. Vajra (diamond) Śiva asthi (bone) Śakti 14. Vaiḍurya (lapislazuli) tvak (skin) Sakti

Ratnaprākāra KHANDA I 718 15. Indranila (sapphire) 16. Mukta (pearl) 17. Marakata (emerald) 18. Vidruma (coral) 19. Manikya mandapa 20. Sahasrastambha mandapa 21. Amṛta vāpikā 22. Ananda 23. Vimarśa

― 39 99

Dhātu 67 Source Śiva roma (hair) śukra (semen) Siva majja (marrow) Śakti rudhira (blood) Sakti The collection Heart of ojas The Sahasrara padma Dvādaśānta Lalaṭamadhya Bhrumadhya Vapikā is a lake full of water. Water is Chit Sakti in the form of consciousness according to the śruti- ओं आपो ज्योती रसोऽमृतं ब्रह्म । The Vimarśa chidvṛtti appears in nididhyāsana, the Ananda chidvṛtti in savikalpasamadhi, and the Amṛta in the sahaja sthiti (ārūḍhāvasthā). 24. 25. Balatapodgāra. Chandrikodgara. Udgara is a doorway. It stands for that state of mind known as vimarśarupavṛtti which gives satisfaction. उद्गारो लोहितवर्णं समाह्लादकं वस्तु । The sun and the moon are the two eyes. These are the two counterparts of Vimarśa viz.,

68 ŚRĪVIDYASAPARYĀVĀSANĀ pravṛtti (activity) and nivṛtti (passivity) respectively. The word udgara can also be interpreted as the means (to knowledge). The śastras declare that that state of the mind in which it is able to cognise the outside world of names and forms is the Suryadvāra and that state of mind that is ableto perceive the Satchidananda is the Chandradvāra. 26. Mahāśṛngaraparikha. Parikha means a moat. One can reach the quiescent state which is the abode of the Paradevata, only after fording this moat. Śṛngara (top of the peak) is the tip of the uvula where the five cognitive senses, the five instruments of action and the mind ceaseto operate. Here the three nadis-iḍā, pingala and sushumnā meet. This is also known as the Lambikagra or the Indrayoni. 27. Mahāpadmaṭavi. This is either the heart or the Sahasrara. 28. Chintamanigṛharāja. This is the mind with a preponderance of satvaguna. N.B. It is to be noted that what follow are only variations of the pure mind. 29. Pūrvāmnāyamayapurvadvára 30. Dakshiṇāmnāyamayadakshiṇadvāra 31. Paschimāmnāyamayapaśchimadvāra 32. Uttaramnayamayottaradvāra These stand for the four Vedas and their four mahāvākyas.

KHANDA I 69 33. Ratnapradipavalaya is that state of mind fit to discriminate the real from the unreal. 34. Manimayamahāsimhasana is the constant meditation of the meaning of the mantra as taught by the Guru, w 35. Brahmamayaikamañchapada Sṛshtiśakti- mūlādhāra. 36. Vishnumayaikamañchapāda ordsvadhishthāna.

Sthitisakti 37. Rudramayaikamañchapada-Samharaśakti– manipuraka. 38. Isvaramayaikamañchapāda śakti-anahata. Tirodhana- 39. Sadasivamayaikamañchaphalaka -Anugra- haśakti-viśuddhi. -40. Hamsatulikātalpa Pralaya or sushupti- ājñā. 41. Hamsatulikāmahopadhāna-Avidya or Ajñāna. 42. Kausumbhastaraṇa-Samashți ahamkara Len 43. Mahāvitānaka-Avyakta, Mahattatva.io. 44. Mahāmāyāyavanikā-Mūlājñāna, Yogamāyā. In this way the forty-four mandiras are to be contemplated along with their significance. This is suggested by the text “ तत्तदखिलं भावयेत् . If we should thus consider these forty-four mandiras, it will be apparent that these are only Māya or Mulājñāna and its products super-imposed

70 SRIVIDYASAPARYĀVĀSANĀ on the Chitśakti which is not different from Brah man and which is of the nature of Satchidananda. crystal throne absolute absolute inde- When the five veils, namely, kala, avidya, rāga, kala and niyati, are removed by suddha vidya, one will come to feel that the four qualities, omniscience, omnipresence, ever-existence and ever-satisfaction are the four legs of the (maṇimayamahasimhasana), that pendence or svātantrya is the seat of the throne, that nididhyasana is the sofa on the throne made of the soft down of the hamsas, that bāhyānuviddha samadhi and antarānu viddha samadhi are the two pillows, that the vimarśa vṛtti which is responsible for the realisation of the identity of Jiva and. Brahman is the red carpet, that nirvikalpa samadhi is the canopy and that the state of freedom from all imaginary concepts or the mahāśmaśāna. (or the burning place of all false conceptions due to avidya) is the curtain surrounding the maṇimaya mahasimhasana. The person who is seated here is Chitsakti. This is Śrīnagara. (xi) Dipapūjā. (Worship of the lamp) (9) Dīpa (lamp) is Jñana. This dispels the darkness of ajñāna. The philosophy behind lighting the Dipa is as follows:-The holder of the oil is the pure mind; the ghee poured on it is that modification of the mind that comprehends the Atman; the

AWAB KHANDA I 71 wick is the world of names and forms; the breeze that should be stopped is either the praṇa or nididhyāsana, and the lighting of the lamp is the diffusion of the knowledge of Siva. The radiance of this lamp of Jñana is Vimarśaśakti. The purport of the Prayer to Dipadevi is this:“O thou Dipadevi, who art an embodiment of Vimarśa Jñana, may the auspicious state of nonduality shine forth in me always. In the nididhyasana and samadhi that I have entered upon which are of the nature of a Jñanayajña, may thou shine forth steadily in my mind till I am able to realise a direct cognisance of the Reality by not allowing the darkness of differentiation to enshroud me.” Pushpāñjali to Srī Chakra. Here it is essential to contemplate on the meaning of the Sri Vidya mantra. It has been given on pp. 7-8 under mantra sanketa in the Introduction. One should understand the broad hint given here of the unity of the Sri Chakra which is the universe, the body and the mind, the Vidya which is the Chitsakti herself and the mantra.

ŚRIVIDYASAPARYĀVĀSANA Topic Gurustotra Yagamandira Resumé OF KHANDA I. Vāsanā Gurupasadana, ’life of Sri Vidya’ Pure mind. Its western gate Dharma. Dikpalakas Tatvachamana Gurupaduká- mantra Mrgimudrā Ghaṇṭāpūjā Desakālasan- kirtana Sankalpa Asana Vicharaṇā, Santi and Santosha. Merging the world of names and forms in Paraśiva and taking a firm stand on Satchidananda. Mahāvākyārthānusandhāna. Control of the mind. Nadanusandhāna. Getting over the limitations of time and space. Realisation of Śiva as not different from the inner self. Pure and serene mind. Dvipanathapūjā Kshetrajñabhāvanā. Deharaksha Desire for protection from the Vahniprākāra Dikbandha great fear of perception of duality. Prevention of intrusion of extraneous thoughts. Stoppage of activities of the impure mind in the world of names and forms. KHANDA I 73 Topic Real nature of Saparya Añjali by Sama- shtimantra Dehaśuddhi Permission of Dakshinamurti Vāsanā Seeing all things in all places at all times as Śiva. Contemplation of the Yoginis. The feeling of सर्वं खल्विदं ब्रह्म. and Bhairava Brahmatmaikyanusandhāna. Pranapratishtha Recognition of Chitsakti by re- Mandirapūjā Dipapūjā Añjali to Śrī Chakra moving the upadhis. Contemplation of the whole world of names and forms as indicators of Chitsakti. Realisation of the fact that Jñana alone is the direct means for the destruction of ajñāna. Contemplation of the meaning of the Pañchadaśī mantra.

KHANDA II. This Khanda treats of the following items:(i) Bhutaśuddhi-purification and consecration of the body, (ii) Atmaprāṇapratishtha. (iii) Prāṇāyāma (control of the breath) with the Pañchadaśākshari. (iv) Vighnotsarana (expulsion of obstacles) and (v) Sikhābandhana (knotting of the tuft) uttering “Namah” and using the ankuśamudra. (i) Bhutaśuddhi. (90) “Bhuta” means anything produced and “suddhi”, purification. Maya and avidya and their products the whole objective world composed of the five elements, as also the feeling of the Jiva that he is a doer and an enjoyer-all spring from a primordial kalpana, itself born of the Jiva’s delusion in regard to his real nature. A removal of the feeling that he is a Jiva is thus Bhutaśuddhi which is also known as Dharaṇā. पुरुषे सर्वशास्तारं बोधानन्दमयं शिवम् | धारयेद्बुद्धिमान्नित्यं सर्वपापविशुद्धये ॥ ब्रह्मादिकार्यरूपाणि स्वे स्वे संहृत्य कारणे ।

KHANDA II सर्वकारणमव्यक्तमनिरूप्यमचेतनम् । साक्षादात्मनि संपूर्णे धारयेत्प्रणवे नरः || इन्द्रियाणि समस्तानि वागादीनीह बुद्धिमान् । विषयेभ्यः समाहृत्य मनसात्मनि योजयेत् ॥ धारणैषा मया प्रोक्ता सर्वदुःखविनाशिनी । 75 न केनाप्युपशान्तिः स्यान्मनसोऽत्रानया विना ॥ इति । (Tatvasarāyaṇa-Upāsanākāṇḍa) Just as rice with the husk on is called paddy, so also Parasiva with avidya super-imposed gets thename Jivasiva. This Jivasiva resides in the mulamūlādhara or the seat of andhatamisra (cimmerian darkness) enveloped in ajñānā, and he has to be led from there through the sushumna nadi to the sahasrara or brahmarandhra where resides Paraśiva and unified with him. This Sushumna nadi which conduces to the unification of Jivasiva with Paraśiva,. is also known by several other names-nityānitya. vastuvivekavṛtti, jñānabhumikavṛtti etc., i.e., the modification of the mind which distinguishes the real from the unreal, or which beginning with a desire for the auspicious and an enquiry relevant thereto sets one on higher planes of knowledge. To unify paddy with rice, the one thing needed is to divest it of its impure husk. Even so, to unify the Jivasiva with Parasiva, it is necessary to rid him of his impurity. This impurity is his

76 ŚRĪVIDYASAPARYAVASANA limited individual embodiment which consists of the three bodies, gross, subtle and causal. Only if this triple body is burnt up can the unification with Paraśiva be attained. Therefore, this limited body with its attributes of imperfection, little knowledge, discontentment, transiency and dependence, should be dried up by the Vayubīja and burnt į. up by the Agnibīja . The residue-ashesshould then be drenched with the water of Paramaśivāmṛta made to flow from the sahasrara by the Amṛtabīja & and a Sambhava body produced therefrom with the help of the Pṛthvibija . This body being divine is a full-blown one wherein perfection, omniscience, ever contentment, omnipresence, omnipotence etc., shine in full splendour. According to the Śrutis, one should worship Śiva, himself feeling that he is Śiva. यज्ञो भूत्वा यज्ञमासीद; शिवो भूत्वा शिवं यजेत् । This upasana consists in ruminating on the thought “I am Paraśiva, Parašiva is myself.” Having remained in this reflective attitude for a long time, the pure Atman with the divine body should be led to muladhara and the puja commenced brought to a finish. Now the Atman, although in mūlādhāra, is no longer the impure Jiva as he is now imbued with the thought of unlimited identity with the Infinite, but is the Kūṭastha.

KHANDA 11 (ii) Atmaprāṇapratishtha 77 (19) The super-imposed avidya is the impure part of Jiva. When this impurity is removed by the contemplation of bhutaśuddhi as above, the Pratyagātman or the Kútastha alone remains. Thecontinuance of the Atman in this state is known as Atmaprāṇapratishtha and with this object, the upāsaka should contemplate three times the formula ai, placing the right palm on the heart. is the vimarśaśakti of Brahman, and by its virtue he should realise without a trace of doubt or misconstruction that he and Parasiva are one. The contemplative repetition of the formula thrice is to get over the super-impositions of the three sariras,. sthūla, sūkshma and kārana, on the Atman. (iii) Prāṇāyāma (control of the breath). After the Atmaprāṇapratishtha, the upāsaka should do praṇāyāma sixteen times, ten times or at least three times using the mulamantra (pañchadaśākshari). Prāṇāyāma is the control and regulation of the breath. This comprises of three processes known as Rechaka (emptying), Puraka (filling) and Kumbhaka (retaining). Rechaka is the expulsion of the air from inside. Pūraka is the intaking of the outside air. Kumbhaka is the holding up of the air. The time-limit for these processes is

78 ŚRĪVIDYASAPARYĀVĀSANĀ laid down variously in different sastras. As this Śrī Vidya upasana is Jñana yoga, praṇāyāma as laid down in the Hathayoga is not so essential. Yet it is accepted here as it is conducive to one-pointedness (ekāgrata) of the mind. The following timeallotment for the three parts is calculated to do immense good:-one minute for Puraka, four minutes for Kumbhaka and two minutes for Rechaka. (iv) Vighnotsāraṇa (expulsion of obstacles) (88). (११). श्रेयांसि बहुविघ्नानि. So runs the proverb meaning that efforts tending to auspicious results are beset with many obstacles. The meaning of the mantra recited for warding off obstacles is:-“May those bhūtas (evil spirits etc.,) who are on this earth disperse from this place. May those bhūtas that obstruct (this pūjā) perish by the command of Siva.” As mentioned in the 1st Khanda under deharaksha it is only the ideas of duality that are the obstacles in the way of Vidyopasana which is a form of Jñana yoga. This separateness is “bhūta” i.e., produced by illusion and limited by space, time and objectivity. This differentiation is to be found over the three worlds, earth, antariksha and svarga. शिवाज्ञया By the command of Siva. शिवाज्ञया may also be taken to mean by the knowledge of the Chitśakti which is of the nature of Satchidananda

KHANDA II 79 and which is auspicious or Śiva” and this appears to be more appropriate. In this manner by removing the ideas of duality which are the obstacles in one’s way and reaching the goal of wisdom or the perception of non-duality, one should perform Parāpūjā which is of the nature of nididhyasana or constant meditation. (v) Śikhabandhana (knotting of the tuft). (??) The upasaka is then enjoined to knot his tuft securely with the ankuśamudra, pronouncing :. Sikha (tuft) is a symbol of conformity to the karmakāṇdā. It is therefore quite essential to adherents of the path of works. As Śrīvidya saparya is Jñanakāṇḍa, the real sikhabandhana indicated here is the upasaka’s contemplation that although he is possessed of the sikha (tuft) he is not the Jiva of the Karmakanda with the ideas that he is a doer and an enjoy er, but that he is the Parasiva inculcated in the Vedasikhas (crest of the Vedas) i.e., Upanishads. The vachyartha (the primary meaning) of the syllable :, which is the angushtha mantra, is Jīvabhāva or being a Jiva. (the secondary sense) is “I (:)"-vide p. 59. But the lakshyārtha am not (7) the Jiva

80 ŚRIVIDYASAPARYAVASANĀ By the ankuśamudra (the sign of the elephantgoad) are indicated the subjugation of avidya, which was responsible for the Jivabhava and all the miseries in its train, and the attainment of the goal of non-duality propounded in the Upanishads. Resumé OF KHANDA II. Topic Vāsanā Bhutaśuddhi Extinction of Jivabhāva; contemplation of Brahmabhāva. Atmaprāṇa- pratishtha. Kūṭasthabhava. Prāṇāyāma One-pointedness of the mind. Vighnotsāraṇa Obliteration of the perception of duality. Sikhābandhana Contemplation of “I am Siva. " Ankuśamudrā Subjugation of avidya.

KHANDA III. Nyāsas. (१२-२३) This Khanda treats exclusively of the several Nyasas made at the commencement of the pūjā. Nyasas are assignments of the various parts of the body to different deities with prayers and gestures. The word nyasa is used in two senses :(1) relinquishment and (2) implantation. In saparya which is of the nature of nididhyasana, nyasa is a very important item. Nididhyasana is the eradication of all thoughts about the non-atman which are contrary to the aspirant’s purpose and the development of thoughts about the Atman which are congenial to it. Even so, the esoteric significance of nyasa in saparya is the relinquishment of the upasaka’s idea of anatman in his body and the implanting of the idea of its being Śiva who is no other than the Chitsakti which forms the background thereof. The Kalpasūtra says:- देव्यहंभावयुक्तः स्वशरीरे वज्रकवचन्यासजालं विदधीत । The upasaka should constantly contemplate on the idea that he is Chitśakti and put on on his body 6

82 ŚRIVIDYASAPARYĀVĀSANĀ the invulnerable armour of nyasa. Such a contemplation fits in with the double meaning of the word nyasa; for, in the contemplation that he is Chitsakti different from the three sariras (bodies), the three avasthās (states) and the five kośas (sheaths), are involved both the implantation of (kuṭasthabhava or) the secondary sense of ‘I’ (ahampada) and the relinquishment of its primary sense (jīvabhava) i.e., the ideas that he is a doer and an enjoyer and that he is subject to births and deaths. Incidentally, even Moksha which is liberation from anarthas (evils) and attainment of ananda (bliss) is of the nature of nyasa. Nyasa is described in the above text as a Vajrakavacha or invulnerable armour. Just as the armour protects the warrior’s body from the destructive weapons of the enemies, so also nyasa protects the upasaka from the baneful mental modifications issuing from the sense of duality which is his internal enemy. When the upasaka contemplates on the idea “I am Chitśakti,” it is necessary that he should know clearly the three forms of Chitsakti known as sthula (gross), sūkshma (fine) and para (highest). The sthula (gross) form with hands, feet etc. is for aparāpūjā and therefore meant for the mandādhikāri (beginner). There is no need for its KHANDA III 83 discussion here. The para (highest) form is of the nature of chaitanya (intelligence) and being intended for the uttamadhikari (adept) does not also require any detailed investigation. The sūkshma (fine) form is for paraparāpūjā and is meant for the madhyamadhikari who is only fairly advanced. The philosophical background for this should be investigated as it touches on parāpūjā. The sūkshma form of the Paradevata consists of mantras. The seven crores of mahamantras like the single-syllabled Pranava, the two-syllabled Ajapā, the Pañchakshari, the Shaḍakshari etc., the Vidyas like Bala, Pañchadaśākshari, Mahashodaśī, Bhuvanesvari, Navakshari etc., and the matṛkās (letters) beginning with and ending with are the sūkshma forms of the Paradevatā. Mātṛkā Nyāsa. (12-14) The matṛkas form the basis of all mantras. The kalpitasthüladeha i.e., the body of the Paradevata comprising head, hands, legs etc., as conceived for contemplation is made up of the mātṛkasto -which are sounds. sukshma form of the Chitsakti. अकचादिटतोन्नद्धपयशाक्षरवर्गिणीम् । ज्येष्ठाङ्गवाहुपादाग्रमध्यस्वान्तनिवासिनीम् ॥ This is the (Nityashoḍaśikārnava I. 7).

84 SRĪVIDYASAPARYĀVĀSANĀ The Matṛkanyasa should necessarily be performed if the thought “I am the Paradevata” should be deeply rooted in the mind. This nyasa is of two kinds, bahya (external) and antara (internal). In the former one part of the body is touched with each of the 51 letters to . The Sutasamhita declares that the several parts of the body indicated by the matṛkāksharas are places where Siva. resides or where Siva can be realised. In the Antarmātṛkānyasa, the fifty letters from to ar (omitting) should be conceived as distributed among the six adhara chakras as follows:16 in Viśuddhi, 12 in Anahata, 10 in Manipuraka, 6 in Svadhishthana, 4 in Muladhara, and 2 in Ājñāand residing collectively in the Sahasrara. The philosophical significance behind the An- The tarmātṛkānyasa is as follows:-The six chakras from Muladhara to Ajña are in order the seats of earth, water, fire, air, ether and mind. Jivaśakti known as Kundalini, which has for its background of reality the Chitśakti, traverses by the Sushumna and when it becomes identical with the mind is called Jiva. This Kundalini traverses. by the Pingala or the Suryanāḍī that is on the right side of the Sushumna and the Ida or the Chandranadi that is on the left. Therefore the Chitsakti which is the adhishthana or background of the Jivaśakti should be contemplated as one’s.

KHANDA III 85 self in these eight places, namely, the six chakras and the two nadis. These eight places are the forms of the Ashtamurtis. Karaśuddhi Nyāsa. (14) Touching the hands and the fingers uttering the syllables at : is known as Karaśuddhi nyasa. These bijas indicate the Chitśakti which with the super-imposition of the name and form of Tripurachakreśvari is the presiding deity of the Trailokyamohana chakra. Amṛtānandanatha says that merging the impure atmatatvas (mind, jñānendriyas, karmendriyas etc.) in their cause, the Śivatatva, is the suggestion behind the Karaśuddhi nyasa. In short, the mergence of the impure karyopadhi in the pure kāraṇopādhi is the objective of the nyasa. कर्मेन्द्रियाणां वैमल्यात्करशुद्धिकरी स्मृता । (Yoginihrdaya VIII. 134) आत्मतत्वगतयोरशुद्धयोरत्र कर्मकरणात्मनोर्द्वयोः । शुद्धतत्वलयभावनामयी शुद्धिरात्मकरयोः परा मता । Note. It may not be out of place here to mention that there are bijas to indicate the presiding deities of the several chakras of the Śri Chakra. Of the nine deities, the one who rules over Bindu chakra (i.e. the 9th chakra) is Mahātripurasundarī. Her bija is the Pañchadasi itself.

86 ŚRĪVIDYASAPARYAVASANĀ With the vidya (mantra) of the first Chakre śvari, the Karaśuddhi nyasa is performed as stated above; with the second, the Atmaraksha nyasa; with the third, the Atmasana nyasa; with the fourth, Chakrasana nyasa; with the fifth, the Sarvamantrasana nyasa and with the sixth, the Sadhyasiddhāsana nyāsa. The vidyā of the seventh Chakreśvarī is used in murtikalpana (conception of the image) and that of the eighth in avahana. (invocation)-vide Khanda V. The vidyas of the second and following Chakreśvaris are as follows:- 2. ऐं क्लीं सौः 3. ह्रीं क्लीं सौः 4. हैं क्लीं ह्सौः 5. हसैं हस्की हस्सौः 6. ह्रीं क्लीं ब्लें 8. ह्रौं ह्स्क्लरीं ह्स्रौ : . 7. ह्रीं श्रीं सौः All the above nine vidyas are used in the Chakra nyasa. Atmaraksha Nyasa. (1) This is done by doing añjali near the heart repeating the mantra of the second Chakreśvari with a prayer to Sri Mahatripurasundari for protection. The idea behind this is to cut the hrdayagranthi (knot of the heart) or the chitjadagranthi (the intermingling of chit and jada), which is also known as anyonyadhyasa (mutual false attribution) in the sastras. in the śastras. This knot will be severed only by the direct realisation of Paradevatā. Unless this is cut, doubts and misconceptions will not cease,

KHANDA III 87 nor will the karmavāsanās (impressions of past deeds) leave the mind. Therefore Jivabhava (individuality) will not also disappear till then. भिद्यते हृदयग्रन्थिः छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ (Mundakopanishad II-ii-8.) As long as Jivabhava exists, one has no protection. A direct realisation of the Chitsakti as identical with the Atman is the sole protection and it is the ardent desire therefor that is the motif behind the Atmaraksha nyāsa. Balashadanga Nyasa. (1) The Chitsakti that manifests itself within the mental horizon of one in the initial stage of practice. of upasana is Bālā. As this practice advances, the Chitsakti manifests itself as Tripurasundari.. By a ripening of this practice, one is able to reach. the stage of nididhyasana and savikalpa samadhi and the Chitśakti that reveals itself therein is known by several names-Rajarajeśvarī, Mahāshoḍaśī, Parabhaṭṭārikā etc. It should therefore be noted that there is no essential difference between Bālā, Mahātripurasundari and Mahāshoḍaśī, The Fourfold Asana Nyasa. (a) Ätmāsana, Chakrasana, Sarvamantrasana and. Sadhyasiddhasana are the four asana nyāsas.

88 SRIVIDYASAPARYĀVĀSANĀ These four are, as already stated, performed with the mantras of the third, fourth, fifth and sixth Chakreśvaris in order. The truth behind these is as follows:-The Ätmasana refers to the pramātā (knower), the Chakrasana to the prameya (knowable) made up of the world, the body and the mind, the Sarvamantrasana to the pramāņa (knowledge) and the Sadhyasiddhasana to the samarasya (equilibrium) of Prakāśa and Vimarsa. By ‘asana’ is meant the chetana (consciousness) that pervades every where by its existence. This by the limitation of Jiva is known as Atmasana, by vishayopadhi as Chakrasana and by pramāṇopādhi as Mantrasana. Sadhyasiddhasana indicates the pure chaitanya or Brahman without any limiting adjuncts. Brahman which is not different from the Atman is nityasiddha (ever-existent), Maya or Ajñāna that is illusory covered up the Brahman from the Jiva’s view by its Avaranasakti (power of veiling) and by its Vikshepaśakti (power of diversification) projected thereon the variegated world. In consequence of this the Brahman that is ever-existent and self-effulgent appeared as though non-existent and obscure. But when an earnest seeker after liberation, by dint of his perception of non-duality, cognises the Brahman directly as non-distinct from the Atman, it is considered to have been attained and

KHANDA III 89 spoken of as such. A pearl-necklace actually worn on one’s neck is however taken as lost when he forgets that he is wearing it and he searches for it here and there and sobs aloud for the loss. But when a friend points it out on his neck, he feels it with his hand and considers it as having been regained, though it was there all the time. A recovery of this kind is known as Sadhyasiddha (accomplishment of the accomplished). Sadhyasiddhasana is realised in savikalpa samadhi when the triad of knower, known and knowledge tends to disappear. This is the real import of the Śruti text:- ज्ञातृज्ञानज्ञेयानामभेदभावनं श्रीचक्रपूजनम् । The (Bhavanopanishad). The motif of the fourfold Asananyasa is thus the upasaka’s feeling that he is himself the pramātā, prameya and pramāņa chaitanyas as well as the suddha chaitanya. Vagdevata Nyasa. (1) The eight Vagdevatas-Vaśini, Kameśvarī etc., are the embodiments of all the śastras. To contemplate them as not different from one’s self is Vagdevata nyasa. Chakra Nyasa (Bahya and Antara). (9-13) In this nyasa, the nine Chakreśvaris-Tripura, Tripureśi etc.,-along with their chakras-

90 ŚRĪVIDYASAPARYĀVĀSANĀ Trailokyamohana, Sarvāśaparipuraka etc.,-and their avaraṇaśaktis-Animadi, Kāmākarshinyādi etc., are thought of as residing in various parts of the body externally from the feet to the head in order and internally from the lower Sahasrara to the upper Sahasrara. By such contemplation, the feeling that the body is itself the Sri Chakra and himself the Chitśakti takes firm root. Kameśvaryādi Nyasa. (30) In this nyasa four saktis are contemplated; they are Kameśvari, Vajreśvari, Bhagamalini and Mahātripurasundari. Of these the Mahatripurasundari is the samashti (aggregate) sakti and the remaining three the vyashți (individual) śaktis. Vide Varivasyarahasya I. 33. This nyasa suggests an identity with the Chitsakti from which the world came into existence. Mulavidya Nyasa. (1) As indicated by the two names मूलमन्त्रात्मिका and in the Sahasranama, the Śrīvidyā mahamantra is itself an embodiment of Paradevata. By placing every letter of the mantra. on the respective parts of one’s body, one’s body becomes that of the Paradevata. This has already been said under Matrka nyasa supra. Varivasya rahasya II-61 may also be referred to.

KHANDA III Anga Nyasa. (29) 91 The six Anga nyasas-Rṣi etc.-should be performed as instructed by the Guru. This completes the nyāsas in respect of the Pañchadaśākshari upasakas. The special nyāsas. prescribed for Shoḍaśākshari upasakas are dealt with below. Śrī Shoḍaśākshari Nyasa. (29) The Mahashoḍaśī mantra is made up of twenty-eight bījāksharas. If the three kūtas made up of fifteen letters are taken as only three units, the sum-total of aksharas will be reduced to sixteen. The divinity behind the Mahashodasi is the Chitsakti presiding over those modifications of the mind known as nididhyasana and savikalpasamadhi. This sakti has the three following names(i) Dipābhā (the embodiment of the light of wisdom or Vimarśa śakti), (ii) Sravatsudhārasa (of the nature of the nectar of bliss that flows from thesahasrara lotus) and (iii) Mahāsaubhagyadā (bestower of the highest bliss or Moksha). The head should be touched with the middle and ring fingers of the right hand and the Paradevată contemplated there in these forms. 46 May thou bestow on me final beatitude. I shall remove from my mind all thoughts of worldly With this incantation, the entire left. pleasures. "

92 ŚRĪVIDYASAPARYĀVĀSANĀ side of the body from head to foot should then be touched with the Saubhagyadandini mudra. This mudra is done by stretching the forefinger alone, bending the rest. This suggests a command. The idea behind this mudra is therefore a mandate to the jñanendriyas and the mind to desist from their natural pursuit of worldly pleasures. By showing this mudra on the left side, there is a suggestion that it is absolutely necessary that one should abstain from all outward vision and look inwards to qualify for the Mahāsaubhagya. “I shall punish my enemies. " [The enemies referred to are lust, anger etc., which hinder selfrealisation. These are also known as Asurasampat. With this incantation, the left heel should be touched with the Ripujihvāgrā mudrā. This mudra is shown as follows:-The forefinger of the left arm is stretched out and the thumb bent in with the three other fingers over it. This is to indicate that the tips of the tongues of the upāsaka’s enemies are below his left foot. By this is suggested a victory over the enemy i.e., the obliteration of all baneful mental modifications and the consequent dissolution of the impure mind. “I am the Creator of the three worlds.” [As the three worlds-the earth, the intermediate region and svarga–are my own mental creation, I am their Lord. KHANDA III 93 मय्येव सकलं जातं मयि सर्वं प्रतिष्ठितम् । मयि सर्वं लयं याति । । As they have their origin in me and exist in me, I am their cause and they are not different from me.”] So saying, the upāsaka should touch his forehead by the Trikhanda mudra. By the Tri-khanda mudra one feels that the whole world made up of the triad of pramatā, pramaņa and prameya is only a super-imposition on the Infinite (akhanda). If the variations of name and form are dropped out, the akhaṇḍākāra state or the state wherein tripuți is not felt will be realised. The motif behind this mudra is to make one feel the real state devoid. of triputi even when triputi is apparent. Then, with the mulamantra, the upāsaka is required to touch other parts of the body also with the Trikhanda mudra. Afterwards with the mulamantra, he should touch the face and the forehead with Yoni mudra. This mudra suggests the samarasya or the equilibrium of Prakasa and Vimarsa. This is indicative of the samadhi stagewhen the unity of Brahman and Atman is realised. संपूर्णस्य प्रकाशस्य लाभभूमिरियं पुनः । योनिमुद्रा कलारूपा सर्वानन्दमये स्थिता | (Yoginihṛdaya VI. 71.) Sammohana Nyasa. (3) (२२) Meditating on the import of Srividya and conceiving the whole of the visible world as tinged

94 ŚRIVIDYASAPARYĀVĀSANĀ with its red hue, the upasaka should take his ringfinger round the head thrice and then with the ring-finger and the thumb touch the forehead etc. Afterwards, he should wear the Saktatilaka. a As stated in the Bhavanopanishad, सर्वस्य विमर्शः, red is the colour of Paradevatā who is Vimarśa Sakti. This hue suggests anuraga (love). The intense desire to realise the true nature of the Atman is anuraga. आत्मनस्तु कामाय सर्वं प्रियं भवति । (Brhadaranyaka. IV. v. 6). आत्मलाभान्न परं विद्यते । (Äpastamba Dharma. I. viii. 2). The Ätman is the support (adhāra) as well as the background (adhishṭhāna) of the whole world. Looking at the background is the perception of the world as red. When this outlook becomes firmly established, the world with all its differences of name and form comes within the upāsaka’s control, that is, he is able to feel that the world is in his power. It looks as if this nyasa is called Sammohana nyasa as this lady-like world is enchanted by it and made subordinate to one’s will. Śāktatilaka :Just as vibhuti (sacred ashes) represents the Satchidananda state left after burning down this world of names and forms by the fire of akhanḍākāra (indivisible oneness), so also is Saktatilaka or the kunkuma (saffron) the Chit-

KHANDA Ili 95 Sakti which is vimarśa that is able to dispel all ideas of differences by the akhaṇḍākāravṛtti of the mind. Therefore this tilaka is suggestive of jñānadṛshți or intellectual vision. Samhara sṛshti-sthiti Nyasas. (3) With each of the 16 letters of the mantra, different parts of the body are touched and then with the entire mantra, the whole body. By a constant meditation of the Brahmavidyā or knowledge of non-duality, the upasaka is able to effect the destruction (samhara) of avidyā and ajñāna, the manifestation (srshti) of Ananda and the maintenance (sthiti) of Jivanmukti. Other Nyasas. The several nyasas specified in the Saparya Paddhati have so far been dealt with. Other nyāsas mentioned in other Paddhatis will now be considered, Laghushodha Nyasa. It is said that the Paradevata appears also in the forms of Ganesa, Grahas, Nakshatras, Yoginis, Rasis and Pithas. गणेशग्रहनक्षत्रयोगिनीराशिरूपिणीम् । देवीं मन्त्रमयीं नौमि मातृकां पीठरूपिणीम् ॥ Therefore the upasaka should do the above six nyasas, Gaṇeśa etc., so that the idea of identity between himself and Chitśakti may take firm

96 ŚRĪVIDYASAPARYAVASANĀ hold of his mind. These six nyāsas together are known as Laghushodha nyāsa. Mahashodha Nyāsa. The collection of the six nyasas-Prapancha, Bhuvana, Murti, Mantra, Devata and Matṛkā-is known as the Mahashodha nyasa. For this as well as for the Laghushodha nyasa the matṛkās are the most important. There is much difference between the matṛkā nyasa mentioned in the Mahashodha nyasa and the ordinary internal and external Matṛkā nyāsas. The meaning behind the Laghushodha and Mahashodha nyasas is that the super-impositions of ideas of Pitahs, Bhuvana, Graha, Nakshatra, Prapañcha, Rasi, Gaṇeśa, Yogini, Mürti, Mantra, Devata and Matrka on the Chitśakti which give a feeling of separateness in time, space and objectivity, should be got rid of, and the underlying reality behind them all i.e., Chitsakti should be conceived as not different from himself. In this way several more nyasas are mentioned in different sastras. All of them have however the same import. As human minds are differently constituted, nyasas are given differently to suit different temperaments so that each may assiduously adopt such of them as suit his taste and conduce to his uninterrupted meditation.

KHANDA III Resumé OF KHANDA III. Nyasa

1. Matrka nyāsa

2. Karaśuddhi nyasa
3. Atmaraksha nyasa & Bālā- shadanga nyasa
4. Atmāsana, Cha- krasana, Sarva- mantrasana and Sadhyasiddhaj sana nyāsas Vāsanā 97 Bahya-Conception of the body of the Chitśakti as made up of matṛkās. Antara-Conception of the Chitsakti as one’s self in eight places of the body in the form of Ashtamurtis. Removal of the super-imposition of the world or Kāryopadhi. Removal of mutual false imputation dhyāsa). (anyonya- Removal of the upadhis of pramāta, pramāņa and prameya chetanas and realisation of identity with the suddha chetana.
5. Antaśchakra and) The thought that the body Bahiśchakra nyāsas
6. Kameśvaryādi nyāsa
7. Múlavidya } itself is the Sri Chakra. The thought that the Chitsakti which is the cause of the universe is the self. The nyasa 7 attainment of the form of the Parade vatā.

ŚRĪVIDYASAPARYĀVĀSANĀ 98 Nyása Vāsanā 8. Laghushodha & Mahashodhā Contemplation of one’s non- separateness from the world. Contemplation of the Atman nyasas 9. Shoḍaśākshari nyasa 10. Sammohana nyasa 11. Samhara-srshți- sthiti nyasas eal- Bringing the world under control. Destruction of Avidya, the manifestation of Ananda. and the maintenance of Jivanmukti.

1. Saubhagya- daṇḍinimudrā
2. Ripujihvāgrā mudrā
3. Trikhaṇḍā mudra
4. Yoni mudra
5. Saktatilaka Control of the mind. Eradication of thoughts of anātman. Riddance of tripuți. Equilibrium of Siva and Sakti. Intellectual vision.

100% KHANDA IV. Pātrāsādana. (28-80) By Patrasadana is meant the arrangement of the patras or vessels. The vessels necessary for the puja are the Vardhani kalaśa or tirtha patra, the Samanyarghya patra or Sankha, the Visesharghya patra, the Suddhi patra, Guru patra, Atma patra, Bali patra etc. This Khanda speaks about the way they are installed, consecrated and arranged and the esoteric meaning behind those acts. Vardhani kalaśa or tirtha patra. (2-2) For any pūjā water is an indispensable necessity. The Karmakaṇḍa lays down that when during pūjā the mind loses its one-pointedness and foreign thoughts enter into it, one should touch the water with the hand and utter the mantra with the mouth. Therefore it is obvious that there should be a very subtle idea suggested by water. The words ap, jala, nara, udaka and tīrtha are synonyms. " आपो वा इदं सर्वं । सम्राडापो विराडापः स्वराडापः सत्यमाप आप ओं । " नारं विज्ञानं, तत् अयनम् आश्रयो यस्य सः नारायणः । ” " आपो वा अमेरायतनं” इत्यादिः " आपो वै संवत्सरस्यायतनम्” इत्यन्ता श्रुतिः ।

100 ŚRĪVIDYASAPARYAVASANĀ " सर्व पुनन्तु मामापोऽसतां च प्रतिग्रहँ स्वाहा । " " ओमापो ज्योती रसोऽमृतं ब्रह्म । From the above Śrutis it is clear that water connotes knowledge. Unless it is interpreted as such, it is impossible to reconcile the several statements above. Just as the Śruti says “afat " “सर्वं खल्विदं ब्रह्म” (All this verily is Brahman), so also it says an a N å (Verily all this is water). If Virāt, Samrat (Hiranyagarbha), Svarat (Sūtratman), Satya (truth) and Isvara who is suggested by the Pranava are all said to be “water,” what other meaning than Jñana can with propriety be assigned to the term? Moreover the Puranic story that the Paramatman reclines on water at the time of pralaya is also based on this idea. Therefore for the adhyatma yajña which is our puja, the water of jñāna is absolutely necessary. Vardhanikalasa is of the form of the macrocosm which has vyavahārikasatta (phenomenal existence). The form of this kalasa is the form of the Trimurtis. In this are contained the seven oceans, seven matṛs and seven islands. The four Vedas, the six Vedāngas, Smṛtis, Purāņas and all the Sastras find their abode in the Kalasa tirtha. All this is brought out by the stanzas: कलशस्य मुखे विष्णुः etc.

KHANDA IV AMABA 101 Aparajñāna:-As the Vedas, Vedangas etc. are Aparā (inferior) vidya, the water in the Vardhanikalasa which contains them is also Aparajñāna. This Aparajñāna is knowledge of this world and the indirect knowledge of its cause, Parameśvara. This patra indicates the connection between Karma and Upasana on the one hand and Jñana on the other as cause and effect. The nature of the Aparajñāna the embodiment whereof is the water in the Vardhanīkalaśa will now be investigated further. It comprises know. ledge of the Jiva, Jagat and Iśvara, of the following description:- (1) Knowledge of the Jiva-That by the performance of all karmas according to the Karmakanda with the full conviction that they are the ordinances of Isvara and without any attachment to the fruits thereof, he attains purity of mind. (chittaśuddhi) and that after enjoying the fruits of good and bad deeds in other worlds he is reborn in this world. (2) Knowledge of the Jagat (universe)-That it is something cognisable through the sense-organs and enjoyable by the Jiva, who poses himself as doer and enjoyer. (3) Knowledge of Isvara-That there is an omniscient Being who is the cause of this universe and who deals out to Jivas appropriate rewards

102 SRIVIDYASAPARYĀVĀSANĀ and punishments for their good and bad deeds; also that an upasaka by steady contemplation on a Deity with form and qualities in the manner laid down in the Upasanakanda can attain one-pointedness of the mind and have a direct vision of such Deity. Aparajñana is thus that knowledge which conduces to purity of mind and removal of distractions. What is the connection between such Aparajñāna and Parajñana ? From the above analysis of Aparajñāna it will be observed that it is a mixture of truth and error (satyanṛta) as set out below. “This is the world” is Aparajñāna. “This” here indicates the universal consciousness which provides the common adhara (substratum) for all. 66 World” denotes something with distinctions of name and form. It has five parts:-existence, consciousness, bliss, name and form. Of these, the first three which correspond to sat-chit-ananda are real and the remaining two unreal, so that in the Aparajñāna “this is the world” there is truth and error mixed up. Parajñāna on the other hand is of the form “This is Sat-chit-ananda Siva” and is absolutely true. Between the Aparajñāna “This is the world of names and forms” and the Parajñāna “This is Sat-chit-ananda Śiva," there is found to be a connection, but this connection is only 9 KHANDA IV 103 illusory. Sages have Sages have accordingly declared that the water in the Vardhanikalaśa is Aparajñāna, that the Samanyārghya (i.e., water in the sankha) is the Idantājñāna i.e., knowledge of this-ness or the universal consciousness that is left behind when the illusory names and forms are removed from the world that is cognised and the Visesharghya is the Viseshajñāna that this is Śiva himself who is in no way different from the Vimarśa ChitSakti realised when the above this-ness is dissolved in the Atman reached by a mental modification directed towards it. This is a great secret. (२५-३४) Samanya and Visesha arghya patras. (24-28) It has often been mentioned in the foregoing pages that the Jñanayaga in the form of the worship of the Paradevata is of the essence of manana, nididhyāsana and samadhi. The Sastras declare that samadhi is the attainment of the knowledge of the background of reality by the removal of all false super-impositions due to Maya and Avidya and that manana and nididhyasana are means to such an attainment. Therefore the removal of all anarthas (evils) in the form of adhyasa (superimposition) and the attainment of Ananda by a knowledge of the background of reality are what are meant by the Samanya and Visesha arghyas in this Saparya, The Bhavanopanishad declares Jñana is Arghya"-. are means “anything $6

104 ŚRĪVIDYASAPARYĀVĀSANĀ that is fit for worship” and Jñana is the only thing. which can be said to be so. The Samanyarghya is thus the Sāmānyajñāna and the Viśeshārghya is the Viseshajñāna. These two yathartha (real) jñānas will spring only in the pure mind. In an impure mind there will arise only Viseshajñāna of an illusory nature set up by the projecting power (vikshepaśakti) of Avidya. “This is Śiva” is Yatharthaviśeshajñāna and it will occur only in a pure mind. “This is the world” is Ayathartha viśeshajñána and it occurs in an impure mind. The Sāmānyajñāna which is denoted by this" will be felt both by the pure as well as the impureminds. It is also known as “Satta samanya” (universal existence). Therefore for this “Idantasphurana” (cognition of this-ness), the mind is very necessary. Wherever there is mind, there is the Sāmānyajñāna and either the Ayatharthaviseshajñana or the Yatharthaviśeshajñāna. During sushupti (deep sleep) the mind is not in operation. and therefore none of these varieties of knowledge is present. In the jagrat and svapna (waking and dreaming) states, there is the impure mind and consequently Ayathartha viśeshajñāna thrives there. In the Turiya (fourth) state the mind is. pure and therefore there is Yatharthaviseshajñāna. It should be noted here that Yathartha (reality) is the Chits akti that is in no way different from

KHANDA IV T 105 Brahman and Ayathartha (unreality), all super-imposed objects that have either a vyavahārika (phe. nomenal) or a pratibhasika (apparent) existence. Mandala nirmānā (Construction of the diagram.)-The mind is the mandala for the Samanya and Visesha arghyas. The form of the mandala pātras for the Sāmānya and Visesha arghya is, according to the Paddhati, a combination of five figures,-bindu, trikona, shaṭkona, vṛtta and chaturaśra (a point, a triangle, the six-pointed star, a circle and a square)-and this is required to be described with the water of the Vardhanikala śa by the Matsya mudra. Hiwazniewolv How can a combination of such different figuresrepresent the mind? The mind, as already stated on p.65, is made up of the aggregate of the satvamsas of the pañchabhūtas and the five figures but represent its five functional divisions as follows:-Bindu-Satvamsa of Akāśa known as Hrdaya. and Trikona Shaṭkona Vrtta Chaturaśra 99 Agni Buddhi. Vayu Manas. دو Jala Chitta. Prthvit Ahankara. Thus the mandala is a complete representation of the mind beyond a doubt. Matsya mudra :-The palm of the hand on the side where the nadi is working is held facing down, the other palm is held in the same way

106 ŚRĪVIDYASAPARYĀVĀSANĀ over it, the two thumbs on opposite sides are made to appear and quiver like the fins of a fish and the fingers are held together with the exception of the nether ring-finger (which is used for the drawing)-this is Matsya mudra. It represents the mind and the cognitive senses. That this is the true significance of matsya (fish) is evident from the following text of the Tantratatvaprakāśikā:- मनआदीन्द्रियगणं संयम्यात्मनि योजयेत् । स मीनाशी भवेद्देवि इतरे प्राणिहिंसकाः ॥ The feeling that the Samanyajñāna and the Viseshajñāna will spring up only in the mind can also arise only from a mental modification. It is to suggest this idea that the mandala is required to be drawn by Matsya mudra. The Samanya and Viśesha arghy as are only representations of the Jiva. This is a very esoteric meaning. Each arghya has three parts: the amṛta (nectar), the patra (vessel) and its adhāra (support). These in order represent the Soma or Chandra, Surya and Agni mandalas. The body of the Jiva is of the form of the three mandalas. The universe also is made up of the three mandalas. The Pañchadasi vidya, the Kamakala, the Śrī Chakra etc., are also made up of the Soma, Surya and Agni mandalas. The subjoined tabular statement will elucidate this.

Arghya Adhāra Patra Mūlādhāra Manipuraka Body Svadhishṭhāna Anahata Kāmakalā Raktabindu Miśrabindu Bijas Pranava Mahavidya Chakra 3171 1st Kūṭa Middle Kūṭa Trikona Ashṭakoňa Two daśāras Chaturdaśāra Antaḥkarana Buddhi Tripuţi Pramāņa Pramātā A CHART OF TRIADS. Agnimandala Suryamandala क्लीं उम् Ahamkara, Chitta Somamandala Amṛta Viśuddhi Ajñā Suklabindu At: मम् Last Kūṭa S Ashṭadala, Shoḍaśa- dala, Chaturaśra Manas Prameya Trivarga Dharma Artha [jñāna Kāma Prapancha Mātṛkās Idantājñäna यक्ष 10. Ayathartha Visesha- Sukha, Duhkha

• 24-2×12 * अ-अ: 16. Kalās 10 12 16 Vāk Pasyanti Madhyama Vaikhari Granthis Brahma’s Vishnu’s Trimurtis Brahma Vishnu Krtyas (work) Srshti Sthiti Rudra’s Rudra Samhāra

• For particulars, vide P. 28 of the Paddhati, 108 ŚRIVIDYASAPARYĀVĀSANĀ In this way all triads can be brought under this classification. One should be able to understand without any doubt or misapprehension that the background behind all these imageries is the Chit-sakti which is Sat-chit-ananda. This Paramarthikajñāna (real knowledge) or Brahmavidya is the supreme import of Arghya. Just as the Jiva’s individuality came into existence from the Sat-chit-ananda Kūṭastha Chitsakti by a mistaken super-imposition, so also did the three objects of his pursuit, viz., Dharma, Artha and Kāma originate from the same Chitśakti. Dharma appeared from the Sat, Artha from the Chit and Kama from the Ananda by the same false super-imposition. A release from this Trivarga (Dharma, Artha and Kama) is Apavarga or Moksha. Therefore the Agnimandalā which is Dharma is the adhāra for the Sāmānya and Visesharghy as. The reader should here refer to the paragraph under Yagamandirapravesa. (p.48 supra) where it is stated that Dharma is the gate to Moksha and that only a person who is well established in Dharma is competent. to undertake this Jñanayajña. If the body itself is considered to be the arghyapatra, the Muladhara is the Agnimandala or the Adhara. This is Dharma itself. This Dharma.

KHANDA IV 109 is adṛshta i.e., not cognisable by the senses. It is the treasure accumulated by the Jiva in the course of his several births. It is the fuel with which the Agnimandala that is in the Muladhara, where the Jiva sakti or the Kundalini resides, burns with a bright flame for ever. It is by the power of this sakti that the to enjoy the external world with an For this enjoyment, the body and the mind are very essential. Therefore the mind in conjunction. with the body is the patra and the enjoyment of the world (vishayanubhava) is the Amṛta. The patra is the Suryamandala and the Amṛta is Chandramandala. Jiva is able outside look. The Amṛta for the Jiva is the Ihamutrārthaphalabhoga or the enjoyment of fruits here and elsewhere. Its nature is partly pleasure and partly pain, For the enjoyment of these, the mind is essential. But such enjoyment stands on a different footing from the pleasures cognised by the senses. While these latter are enjoyed as the result of ordinary modifications of the mind, the former is experienced only by the illumination of the witness-consciousness. For it is the mind itself that has undergone transformation into pleasure and pain and there is no other enjoyment of objects of sense. It is thus clear that the mind alone is the Amṛta enjoyed by the Jiva. That

110 ŚRĪVIDYASAPARYĀVĀSANĀ the mind is the Chandramandala is stated from the standpoint of Adhidevata; for, according to the Sastras, Chandra or the moon is the Adhidevatā (presiding deity) of manas, which is a functional division of the antahkarana. This moon is the bhutachandra who resides in the Viśuddhichakra with the sixteen petals. The influence of this Chandramandala extends as far as the Ajñāchakra. Here is experienced the feeling of pleasure and pain.. Is not the removal of this Jivabhava which is responsible for the Jiva feeling that he is an enjoyer of pleasure and pain, the prime goal of this Jñanayaga, namely, the worship of Paradevatā? Therefore, one should attempt to get over the enjoyment of the Amṛta given out by the reflected Chandramandala that is ever-changing and attain the Ananda which is the Amṛta of the never-changing Chit Chandra. The experience of this ananda also takes place in the Ajña chakra. That the mind which is predominant in suddha satva and which is able to see everything as an undivided whole is the Amṛta or the experience of ananda is the most esoteric and irrefutable conclusion. If the Jiva should get over the experience of pleasure and pain, the sense of differentiation due to the triputi should vanish. If this should vanish,

KHANDA IV 111 the sensing of name and form should disappear. For the disappearance of name and form, the feeling of undifferentiated continuity (akhandakaravṛtti) should set in. This continuity of experience of Satchidananda is the Amṛta. This is imperishable and never-ceasing ananda. Therefore the supreme feeling of non-duality (advaitabhāvanā) is the Amrta. ef परमामृतवर्षेण प्लावयन्तं चराचरम् । संचिन्त्य परमद्वैतभावनामृतसेवया । 60 मोदमानो विस्मृतान्यविकल्पविभवभ्रमः ॥ The Samanyarghyāmṛta is that knowledge of the universal existence (sattāsāmanyajñāna) which remains when the super-imposed Ayatharthavise. shajñāna has been removed, whereas the Visesharghyamṛta is the Yatharthaviśeshajñāna. Samanyajñānā is of two kinds. “Idam” (this) is one and “Aham” (I) the other. These two respectively lead to mamata (feeling of “mine”) and ahanta (egoism). The real knowledge “I am Satchida-nanda Siva” and “This world is Satchidananda Śiva” which arises when the erroneous knowledge. “I am Jiva” and “this is the world” has died out is the Viseshärghyāmṛta. So far, some general features of Samanya and Visesha arghyas have been explained. Some special features of Visesha arghya will now be considered.

112 ŚRIVIDYASAPARYĀVĀSANĀ It has been mentioned above that the Viseshārgya pātra is of the nature of Suryamaṇḍala. This extends as far as the heart or the Anahata. The mind in conjunction with the body is the pātra. Jiva is the consciousness limited by the antaḥkarana. Kūṭastha who is the chetana identifies himself with the antaḥkarana only by the influence of the “knot of the heart” (hṛdayagranthi). Hrdaya is the abiding place of Jivabhava. This is the patra and when it is filled with the amṛta of the feeling of undifferentiated all-pervasiveness (akhaṇḍākāravṛtti), the Jiva transcends all misery and becomes an embodiment of eternal bliss. Chitkala prarthanā. The meaning of the mantra is as follows:-

O thou Satchidananda Vimarśa svarūpiņī. = embodiment of Vidya, comprising all Vedas and Sastras.

Ha Brahma vidya, who art higher than all objectives () परमस्वामिनि = who appeareth as parāhantā ऊर्ध्वशुन्यप्रवाहिनि = who art ānanda that flows out of the higher Akāśa or Chidākāśa. सोमसूर्याग्निभक्षिणि= who art beyond the three mandalas and who also at the same time illuminest them all.

KHANDA IV 113 परमाकाशभासुरे = who art shining in the Chidakāśa poto

• welcome to thee, welcome to thee! fa fa-enter (this vessel), enter (this vessel) पात्रं प्रतिगृह्ण प्रतिगृह्ण = accept this vessel, accept this vessel. “Oh thou Chitkala, who art the embodiment of Satchidanandavimarśa, who art Vidya personified, who art the lakshyartha of the Mahavākyas, who art Parahanta, who art the flow of nectar from the Chidākāśa, who devourest the three mandalas constituting the entire universeand who shinest in the shinest in the paramākāśa, thou art. twice welcome. Enter this receptacle (body) and make it thine own to live in and illumine.” The meaning of this mantra clearly sets forth the significance of Sudhadevi, the Viseshärghyamṛta.. While filling the patra with the amṛta, the Paddhati sets out the procedure thus:- तत्त्वमुद्रया गृहीतनागरखण्डोपरि सबिन्दु अकारादि क्षकारान्तं क्षकाराद्यकारान्तं मातृकया अर्पितेन अमृतेन आपूर्य अष्टगन्धलोलितं पुष्पं निधाय नागरखण्डं निक्षिप्य । Nagarakhanda:-The piece of ginger held by the tatvamudra represents the pure mind which is able to merge the thirty-six tatvas from Prthvi to Śiva in Suddhavidya. It is only in such a mind that the nectar-like perception of an unbroken 8

114 SRĪVIDYASAPARYĀVĀSANĀ oneness will arise. Therefore the piece indicates the Jiva who is fully endowed with all sadhanas, viz., discrimination, desirelessness etc. The pronunciation of the matṛkās in the right order and the reverse order, suggests manana and nididhyāsana which are required to get over asambhāvanā and viparitabhavana (non-comprehension and misconstruction). For these, a critical study of the Sastras is necessary and it is well-known that the matṛkās stand for all the Sastras. Ashṭagandhalolitapushpa (the flower with the eight sweet scents):-These scents stand for the eight sadhanas-viveka, vairāgya, sama, dama, uparati, titiksha, śraddha and samādhāna. When these eight are well established, the existence of mumukshutva is assured. This mumukshutva is the pushpa. If a mumukshu should cross the ocean of samsara, he should plunge in the nectar of the union of Jiva and Brahman. Therefore the throwing in of the flower with the eight scents suggests that a mumukshu possessing all the necessary sadhanas should always have akhaṇḍākāravrtti. -This mantra is then recited. This is the Mṛtyunjaya mantra and indicates that it is only by conquering Mṛtyu (death) that amṛta (immortality) can be obtained.

KHANDA IV अ-क-थादि… रेखात्रयं ( ह - ळ - क्ष ) त्रिकोणं विलिख्य । 115 The three lines and the three angles:-In this triangle all the fifty-one letters should be contemplated. Therefore this is an embodiment of all the Vidyās. According to the Brahmasūtra शास्त्रयोनित्वात्, Siva who is identical with Chitśakti can be known only by verbal testimony or the autho rity of the Vedas and by none else. The real import of all lores, Vedas, Vedānta, Smrtis, Purānas, Itihāsas, Sutras, Nigamas, Agamas and Prakaranas,-is the one Brahman without a second who is Ananda and the Mahāvākyas declare this idea of identity. Even these are not able to suggest it by the primary sense (vachyartha) of the words but can do so only by their secondary import (lakshyārtha). This idea is brought out by the three lines अ क थ and three angles ह ळ क्ष Vide Varivasyarahasya II-113 commentary. “ अकथासनं हळक्षान्तरं " कथानां वाचां अनासनं अविषयम् । वाच्यकक्षामतिक्रान्तमिति यावत् । हेति निश्चये । लक्षस्य लक्षणाया अन्तरमवकाशो यस्मिंस्तत् ॥ The Pañchadasi Mahavidya with the three kūtās also suggests the same. बिन्दौ सबिन्दुतुरीयस्वरं … । In the Bindu the syllable is required to be written. This stands for the Kāmakala. It is defined CC-0 S. P. Dhar Collection. Digitized by eGangotri 116 ŚRĪVIDYASAPARYĀVĀSANĀ by the Brahmasūtra जन्माद्यस्य यतः. This is Siva that is intuited when the mind is able to extend its vision to feel the all-pervasiveness of the Atman. To those who have been initiated into this bija, and who by manana and nididhyasana have had a direct realisation, the Śrutis declare that there is no going to other worlds but that they attain the Brahman here itself and remain as Brahman. तुरीयस्वरं साक्षात्तुरीयरूपमेव । यदी शृणोत्यलक शृणोति, न हि प्रवेद सुकृतस्य पन्थाम् इति ॥ विन्दुयुक्त - ईकारमात्रश्रवणं तु लकारककारराहित्येन श्रवणम्, अतस्तद्वान् । सुकृतस्य सत्कर्मणःपन्थामुत्तमलोकान्न याति ; किं तु निर्गुणज्ञानं प्राप्नोति इहैव । अत्र ब्रह्म समश्नुते” " ब्रह्मविद्ब्रह्मैव भवति " ॥ तद्वामदक्षयोः हंसः इति च विलिख्य, हंसः नमः इति आराध्य … । The Paddhati now proceeds to say that on the right and left sides of the Bindu the letters: should be written. The word : suggests the mahāvākya अहं सः. अहं I who am different from the three bodies, who am beyond the five sheaths and who am the witness of the three states of consciousness, (am) स: the Siva, the import of the tatpada of the upadeśāmahāvākya, and not (न) the Jiva (म:) suggested by the primary senseof the word. CC-0 S. P. Dhar Collection. Digitized by eGangotri KHANDA IV 117 Therefore the conclusive truth about the Visesharghya amṛta is as follows: “I am the Śiva, whom the Sastras ultimately aim to expound, who is the import of all the mantras, who is Kamakala itself, and who is beyond destruction. I am not the Jiva who is the doer and the enjoyer and who is tossed in the ocean of births and deaths.” A mind constantly contemplating in this manner is what the Viseshārghya represents. Sudhadevi Svarupānusandhana. The Paddhati then enjoins the worship of the Sudhadevi “who is the Chitśakti of the Pañchadaśī mahavidya, who is the essence of pure consciousness (f), who has Ananda for her (चिन्मयीं), attribute (i), who bears in one (आनन्दलक्षणां), hand an amṛta kalaśa and in another a fragment of a fish (fqggi), who is omnipresent (अमृतकलश पिशितहस्तद्वयां), (i), whose brightness dazzles all over the world (af) and who is in the form of the Visesharghya amṛta.” The idea behind worship is contained in the words नमः and स्वाहा. The meaning of the refrain : is “I am not a Jiva (but Siva who is not different from the Chitsakti that is Satchitananda). " If this state should be obtained, the Jivabhava should be sacrificed in the sacred fire of knowledge. It is only when the Jivabhāva is brushed aside that

118 SRIVIDYASAPARYAVASANĀ Ananda will make itself felt. Therefore the Sastras declare that Tarpana (libation) is the indicator of Ananda. The highest significance of the refrain is the cutting down of all the limiting adjuncts of the Jiva by the sword of knowledge. The Amṛtakalaśa which the Sudhadevi holds in one of her hands and the flesh of the fish in the other, respectively stand for Moksha or eternal bliss and the transient pleasures of the world. The fish is suggestive of an impure mind. It is in such a mind that the Jivabhava shows its illusory appearance. This is Pravṛtti marga and the other, the Nivṛtti marga. In both these paths, Siva. who is Ananda is ever present, but in Pravṛtti marga the deluded Jiva thinks that the Ananda. which is really that of the soul is derived from external sources and makes all possible attempts to secure such sensual pleasures. The happinessthus obtained is transient, but when these upa-dhis that are the tools in the enjoyment are removed, the same vishayasukha becomes nirupā.. dhikasukha. This is Nivṛtti marga. The sensual pleasures consist of sound, touch, form, taste and smell which are sensed by the five Jñanendriyas. These constitute the world of enjoyment. These are the subtler forms of the fiveelements and it is these that are termed the five makāras in the Sakta Tantras. or Here the

IMARI KHANDA IV vie 119 word stands for the world of enjoyment to the Jiva who is denoted by the letter . To unite the enjoyer Jiva with the objects of enjoyment ( पञ्च मकार) and to dedicate both at the lotus feet of the Deity who is Consciousness-Bliss (chinmayananda) and who is the import of the Ahampada is the real significance of Tarpana बिन्दुतर्पणसन्तुष्टा, one of the names of the Paradevata, indicates that She is very highly pleased when one dedicates his individuality (Jivabhava) represented by bindu (dot) to Her. In this way the mind with the five tatvas appearing as Jiva is the Visesharghya. Such a pure mind coming under the influence of Sudhadevi who is an embodiment of unbroken bliss (akhaṇḍākārāmṛta) gets merged therein. This is the hidden meaning. 66 Investigation of the five makāras. पञ्चदशाक्षररूपा नित्या चैषा हि भौतिकाभिमता " (Kamakalāvilasa 15.) The five subtle elements which according to the above text are indicated by the fifteen syllables of the Pañchadaśī appear in one of the hands of the Paradevata as the five arrows,-sabda, sparśa, rupa, rasa and gandha. It is these objects of sense that were referred to supra as the Pañchamakāra.

120 ŚRIVIDYASAPARYĀVĀSANĀ The Tantras call these “Kuladravyas” also,’ Kula” being the collective name for the six chakras from Muladhara to Ajña, which, as stated on page 84, are the seats of the five elements and the mind which cognises them. These Kuladravyas are the indicators of Brahman which is Ananda. आनन्दं ब्रह्मणो रूपं तच्च देहे व्यवस्थितम् । तस्याभिव्यञ्जकाः पञ्चमकाराः कुलसंज्ञिकाः ॥ (Kulārnava). Some Tantras, however, enumerate these Kuladravyas as consisting of the five-madya, matsya, māṁsa, mudra and maithuna-for the sake of adhamadhikariś. Such Tantras have as their goal the Karmakanda and not the Jñanakāṇḍa. For instance, a text of Kularṇava says:- यथा क्रतुषु विप्राणां सोमपानं विधीयते मद्यपानं तथा कार्यं समये भोगमोक्षदम् || । ॥ (V. 90). As the Deviyaga is therein likened to a sacrifice with external accessories, it is clear that it is included in the Karmakanda and as such is meant only for the adhamadhikari. With the uttamadhikari, however, this yaga is a Jñanayaga out and out and there is no need for any external accessories. The very Tantras that prescribe the Pañchamakāras as the Kuladravyas in the case of the

KHANDA IV 121 adhamadhikari declare their true significance for the benefit of the uttamādhikari as shown below. Not only this, they also proclaim that to those who without understanding the real significance of the makaras indulge in sensual pleasures like beasts, the gates of hell offer a cordial welcome. There is no need to dilate further on this topic. (1) Madya: the first of the five makāras represents Agnitatva. लिङ्गत्रयविशेषज्ञः षडाधारविभेदकः । पीठस्थानानि चागत्य महापद्मवनं व्रजेत् ॥ आमूलाधारमाब्रह्मरन्धं गत्वा पुनः पुनः । चिच्चन्द्रकुण्डलीशक्तिसामरस्य सुखोदयः ।। व्योमपङ्कजनिष्यन्दसुधापानरतो नरः । सुधापानमिदं प्रोक्तमितरे मद्यपायिनः ।। (Kulārnava V-106-108) ब्रह्मस्थानसरोजपात्रलसिता ब्रह्माण्डतृप्तिप्रदा या शुभ्रांशुकला सुधा विगलिता सा पानयोग्या सुरा । (Tantratatvaprakāśikā) यदुक्तं परमं ब्रह्म निर्विकारं निरञ्जनम् । तस्मिन् प्रमदनं ज्ञानं तन्मद्यं परिकीर्तितम् ॥ (Vijayatantra) (2) Matsya : the second makāra represents Jalatatva. CC-0 S. P. Dhar Collection. Digitized by eGangotri 122 SRIVIDYASAPARYAVASANA मनसा चेन्द्रियगणं संयम्यात्मनि योजयेत् । मत्स्याशी स भवेद्देवि शेषाः स्युः प्राणिहिंसकाः ॥ (Kulārnava V-110) अहंकारो दम्भो मदपिशुनतामत्सरद्विषः षडेतान्मीनान्वै विषयहरजालेन विधृतान् । पचन्सद्विद्याग्नौ नियमित कृतिर्धीवरकृतिः सदा खादेत्सर्वान्न च जलचराणां तु पिशितम् ॥ (Tantratatvaprakāśikā) ( 3 ) Mamsa : the third makāra represents Prth- vitatva. पुण्यापुण्यपशुं हत्वा ज्ञानखङ्गेन योगवित् । परे लयं नयेच्चित्तं पलाशी स निगद्यते ॥ (Kulārnava V-109) कामक्रोधसुलोभमोहपशुकांश्छित्वा विवेकासिना मांसं निर्विषयं परात्मसुखदं भुञ्जन्ति तेषां बुधाः । कामक्रोधौ पशू तुल्यौ बलिं दत्वा जपं चरेत् । (Tantratatvaprakāśikā) . (4) Mudrā : the fourth makāra represents Vāyutatva, आशातृष्णाजुगुप्साभयविषयघृणामानलज्जाप्रकोपाः ब्रह्माग्नावष्टमुद्राः परसुकृतिजनः पच्यमानाः समन्तात् । नित्यं संभावयेत्तानवहितमनसा दिव्यभावानुरागी योऽसौ ब्रह्माण्डभाण्डे पशुहतिविमुखो रुद्रतुल्यो महात्मा ॥ (Tantratatvaprakāśīkā) KHANDA IVrak 123 (5) Maithuna : the fifth makāra represents. . Ākāśatatva. पराशक्त्यात्ममिथुनसंयोगानन्दनिर्भरः । य आस्ते मैथुनं तत्स्यादपरे स्त्रीनिषेवकाः ! (Kulārnava V - 112) या नाडी सूक्ष्मरूपा परमपदगता सेवनीया सुषुम्ना सा कान्तालिङ्गनार्हा न मनुजरमणी सुन्दरी वारयोषित् । कुर्याच्चन्द्रार्कयोगे युगपवनगते मैथुनं नैव योनौ योगीन्द्रो विश्ववन्द्यः सुखमयभवने तां परिष्वज्य नित्यम् ॥ (Tantratatvaprakāśīka) The real connotation of the Pañchamakāras is therefore briefly as follows:- Madya stands for the Brahmātmaikya akhandākāra vṛtti that flows from the sahasrarakamala; Matsya, for the control and inward direction of the indriyas and the mind that have a natural bias. outwards; Mamsa, for the cutting down by the sword of discrimination of the paśubhava tied to fruits of karma and merging of the individuality in Brahman; Mudra, for the sacrifice of all evil qualities in the fire of Brahmavidya and the attainment of divine effulgence and unbounded bliss; and Maithuna, for the Sivaśaktisāmarasya or the union of Jiva and Brahman free from all doubts and misconceptions.

124 SRIVIDYASAPARYĀVĀSANĀ The upasaka should always contemplate these truths about the Pañchamakāras in the mind. इत्यादिपञ्चमुद्राणां वासनां कुलनायिके । ज्ञात्वा गुरुमुखादेवि यो भावेत स मुच्यते ॥ (Kulārnava V-113) चष्ट् इत्युद्धृत्य, स्वाहा इति तत्रैव निक्षिप्य हुं इत्यवकुण्ठ्य, वौषट् इति धेनुमुद्रया अमृतीकृत्य, फट् इति संरक्ष्य, नमः इति पुष्पं दत्त्वा ॥ … The six introductory words, वषट् नमः, are limbs (angas) of the mantra. As the import of the mantra is of the nature of mahāvākyą, it should be understood that these six limbs help to protect the knowledge of non-differentiation inculcated by it. To protect it in this way, what should the upāsaka do? He must feel all objects cognised by the five senses and the mind to be Śiva. यद्यच्छृणोति कर्णाभ्यां यद्यत्पश्यति चक्षुर्भ्यां लभते नासया यद्यत् जिह्वया यद्रसं ह्यत्ति तत्तदात्मेति भावयेत् । ,, || " त्वचा यद्यत्स्पृशेद्योगी U " (Yogatatvopanishad 69-71) दृष्टिं ज्ञानमयीं कृत्वा पश्येद्ब्रह्ममयं जगत् । (Tejobindu upanishad I. 29) CC-0 S. P. Dhar Collection. Digitized by eGangotri KHANDA IV in 125 If he should thus contemplate constantly with love and faith for a very long time, the feeling of Satchidananda Siva will be firmly established and only then will differentiated knowledge vanish. The Paddhati says that all the Pūjā accessories. should be sprinkled with the drops of the Visesharghya and looked upon as Vidya. This only means. the Atmabhavana which the Upanishad quoted. above enjoins. Suddhipatra-Suddhisaṁskāra: (3) ‘Suddhi’ means what can be purified. Only impure things can be purified. It is impossible, however, to purify objects intrinsically impure. Therefore, in order to admit of purification, the idea of impurity should have been due to a delusion. When this delusion disappears by a knowledge of the reality, the idea of impurity also vanishes and the conviction of purity arises. The narrative in the Mahabharata that Karna who was for long immensely grieved under the delusion that he was. of a low birth became happy, once the conviction of his true Kshattriya descent set in, deserves to be borne in mind in this connection. Of all objects in this world that require purification, the foremost is certainly the Jiva. It is by him that all objects are illumined, No Jiva,

126 ŚRĪVIDYASAPARYAVASANĀ no world. If he is cleansed of his paśubhāva, everything will disappear. It should therefore be distinctly understood that Jivabhava is the esoteric significance of Suddhipatra. जीवः शिवः शिवो जीवः स जीवः केवलः शिवः । तुषेण बद्धो त्रीहिः स्यात्तुषाभावे तु तण्डुलः || एवं बद्धस्तथा जीवः कर्मनाशे सदाशिवः । पाशबद्धस्तथा जीवः पाशमुक्तः सदाशिवः ॥ (Skandopanishad). The impurities of Mala (sin), Vikshepa (fickleness) and Avarana (obscuration) attaching to the mind from time immemorial constitute the pāśa (rope) that binds the Jiva. When this pāśa is severed, he will shine as Siva. Does not a grain of paddy get the name of rice when its husk is removed? na. उद्बुध्यस्व पशो त्वं हि नाशिवस्त्वं शिवो ह्यसि । शिवोत्कृत्तमिदं पिण्डमतस्त्वं शिवतां व्रज ॥ This is the mantra that brings the Jiva to the waking state of knowledge from his sleep of ajñāIt means “Oh Jiva, wake up. You are really not Jiva, the non-Śiva. On the other hand you are really Siva. These three bodies-sthula, sūkshma and karana (which are your upadhis)are the creation of ajñāna. Therefore become Śiva (by getting rid of those illusory upadhis).”

KHANDA IV 171.8 127 ओंलीं पशु हुं फट्. This is the Pāśupatāstra with which the Suddhipatra is consecrated. - is the Pṛthvībija, suggestive of the five bhūtas and means happiness (i.e., sensual pleasures like sabda, sparśa etc.). Therefore the bija stands for the Jiva that wallows in the enjoyment of the senses. In this is the syllable that suggests the Kūṭastha. His upadhis are the three bodies forming the Jiva’s seats of enjoyment. -The pāśa establishes a sort of connection between the unattached Kuṭastha and the bodies and he who is thus bound is a paśu. -These bijas indicate the severance of this pāśa. The Jiva’s wallowingin sensual enjoyments is the result of a feeling of differentiation and this again is the outcome of ajñāna and the limitation of the antahkarana. Therefore this mantra suggests that such Jīvabhāva should vanish and that the unsullied Kuṭasthabhava should shine forth. The piece of ginger to be put into the śuddhipatra is held by the Sastras to represent the mind and it is necessary that one should contemplate on it as suggested. This kind of contemplation may however be made in any object. There is no harm in mentioning once again that the true significance of Tarpana is the washing down of the impure limitations of the Jiva by the Visesharghya which is the unbroken

128 SRIVIDYASAPARYĀVĀSANĀ joy of philosophical analysis (vichāra). Gurupātra. The Gurupātra stands for the grace of the Guru which is able to fix one in samadhi inducing direct realisation and for the mahāvākya taught by him. Ātmapātra. The Atmapatra stands for the Kūṭastha without limitations, who is the connotation of the Ahampada and for the Savikalpa samādhi to the realisation tending to extraordinary bliss of Jivanmukti, of the Balipatra. Although by the application of bhagatyāgalakshaṇā (partially exclusive second. ary sense), avidya has disappeared and along with it, jīvabhava, the association of objects and senses will continue till the Jiva’s prarabdha exists, so that not only will the mind sense the objects but there will also be the resultant enjoyments. नित्यं ब्रह्म निरन्तरं विमृशता निर्व्याजशान्तात्मना भूतं भावि च दुष्कृतं प्रदहता संविन्मये पावके । प्रारब्धाय समर्पितं स्ववपुरित्येषा मनीषा मम (Manishāpañchaka) The assignment of these to the sthula, sūkshma and kārana sarīras is the Bali (sacrifice). Evil ideas, the vicious senses and the vile body–these produce a of differentiation and impede realisation. More about this in Khanda IX where Balipatra is first mentioned in the Paddhati.

AMA KHANDA IVYOVI 129 Consecration of the Viseshärghya. (3-3) 108 It is necessary to consecrate the Visesharghya by reciting ninety-nine mantras. They are 10 Agni (Vahni) kalas, 12 Suryakalās, 16 Chandra. (Soma) kalas, 10 Brahmakalas, 10 Vishnukalās, 10 Rudrakalās, 4 Iśvarakalas, 16 Sadasiva kalās, 5 mantras that describe the Pañchabrahmās, 3 Sudhadevi mantras, the Amṛteśvari mantra, the Dipini mantra and the mulamantra, making a total of ninety-nine. These ninety-nine mantras refer to the microcosm, the macrocosm, the Jiva, the Parameśvara-the cause of the universe, the Karyabrahmas and the undivided Prakāśa and Vimarśa. That the Visesharghyamṛta is the equilibrium of Prakāśa and Vimarśa is the supreme truth. Sudhadevi mantras. अखण्डैकरसानन्दकरे परसुधात्मनि । स्वच्छन्दस्फुरणामत्र निधेहि कुलनायिके ॥ अकुलस्थामृताकारे शुद्धज्ञानकरे परे । अमृतत्वं निधेह्यस्मिन्वस्तुनि क्लिन्नरूपिणि । तद्रूपिण्यैकरस्यत्वं कृत्वा ह्येतत्स्वरूपिणि । भूत्वा परामृताकारा मयि चित्स्फुरणं कुरु ॥ The meaning of these mantras is as follows:-

1. Oh Kulanayikā! who shines forth with perpetual ananda unstained even by a trace of 9

130 ŚRĪVIDYASAPARYĀVĀSANĀ sorrow, enliven with Chitsakti, this holy liquid which represents supreme Amṛta. 2. Oh Deity, who is the amṛta of the akulasahasrara personified! Bless the holy liquid in this patra with the nectar-like quality of unbroken bliss which alone is capable of giving the true knowledge of Brahman. 3. Oh Deity, who is Parabrahman ! Take the form of this Visesharghya and set my heart to throb with the Nityanandachitśakti so that I may feel the identity with the effulgent Brahman. Is not the greatness of Visesharghya well brought out by these three mantras? Amṛtesvari mantra. It runs thus:- ऐं ब्लूं झौं जूं सः अमृते अमृतोद्भवे अमृतेश्वरि अमृतवर्षिणि अमृतं स्रावय स्रावय स्वाहा | Its meaning is as follows:is the Vagbha. vabīja representative of all Sastras. ब्लूं is the Vasyabāṇabija capable of producing the ability to absorb the entire visible universe into oneself. झौं जूं सः is the paramāmrta flowing out of the Chitchandra mandala. अमृते … स्वाहा Oh Deity who is amṛta and the extreme satisfaction engendered by it, who is that power at the background that gives the feeling of oneness and who creates the ability to keep in touch with the all-pervasive Atman, bless me with a flow of Ananda in my mind.

KHANDA IV 131 Dipini Mantra. It runs thus: ऐं वद वद वाग्वादिनि ऐं; क्लीं क्लिन्ने क्लेदिनि क्लेदय महाक्षोभं कुरु कुरु क्लीं ; सौः मोक्षं कुरु कुरु ; ह्सौः स्हौः । That modification of the mind that reveals the Pratyagātman is known as Dipinīvṛtti and the mantra that produces it is the Dipini mantra. It is made up of three khandas with the bijas of Vagbhava, Kamaraja and Sakti kūtas respectively and has the Prasadapara and the Paraprāsāda bījas affixed at the end. The import of this mantra is explained by the learned as follows:-The Vagbhavakhanda defines the purport of the Vedas and Sastras as the Pratyagātman which is in no way different from Brahman. The Kamarajakhaṇḍa suggests that to realise such Atman the mind should become pure and fluid as amṛta. This is the state known as “Atmagochara akhaṇḍākāravṛtti.” The Saktikhanḍa says that by the above state of mind one attains moksha. The Prasadapara and the Paraprāsāda bijas suggest the unity of Jiva and Brahman and the state of Jivanmukti. Guruyajana. (39) To ponder over and determine the meaning of the Mahāvākyas taught by the Guru is Guruyajana. Here are a few texts for such meditation. ।

132 ŚRĪVIDYASAPARYAVASANĀ

1. स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्माह तत्त्वमसि श्वेतकेतो ।
2. तत्त्वमसि त्वं तदसि ।
3. यत्परं ब्रह्म सर्वात्मा विश्वस्यायतनं महत् । 4. सूक्ष्मात्सूक्ष्मतरं नित्यं तत्त्वमेव त्वमेव तत् ।
4. मा भव ग्राह्यभावात्मा ग्राहकात्मा च मा भव । भावनामखिलां त्यक्त्वा यच्छेषं तन्मयो भव ॥ 6. द्रष्टृदर्शनदृश्यानि त्यक्त्वा वासनया सह । दर्शनप्रथमाभासमात्मानं केवलं भज |
5. एकमाद्यन्तरहितं चिन्मात्रममलं ततम् । खादप्यतितरां सूक्ष्मं तद्ब्रह्मास्मि न संशयः || 8. अनात्मेति प्रसङ्गो वा अनात्मेति मनोऽपि वा । अनात्मेति जगद्वापि नास्त्यनात्मेति निश्चिनु ॥ 9. निद्राया लोकवार्तायाः शब्दादेरात्मविस्मृतेः । क्वचिन्नावसरं दत्वा चिन्तयात्मानमात्मनि ॥ 10. सर्वव्यापारमुत्सृज्य अहं ब्रह्मेति भावय । अहं ब्रह्मेति निश्चित्य अहंभावं परित्यज ॥ If the Guru happens to be near, the upasaka should place before him the method of meditation chosen and the Guru’s approval thereof is the acceptance of the Gurupātra. AAZ KHANDA IV Atmapātrasvikāra. (33) 133 This stands for nididhyasana. The upasaka should first contemplate on the Chidagni maṇḍala which has for its background the Kundalini sakti in the Muladhara, which is as slender as the awn of a nivāra grain and which is kept burning by the fuel of impressions of past deeds. He should then consider it to be his true self and sacrifice in it the punya, papa, kṛtya, akṛtya, samkalpa, vikalpa, dharma and adharma accumulated by him in his previous births; i.e., he should feel that none of these have anything to do with him who is the Pratyagātman, and that they are really no part of him. The Chidagni destroys all karma. By such a nididhyasana, all karmas done in the past by the Jiva as a result of his association with prana, buddhi and body, during the three states of waking, dreaming and deep sleep, by thought, word and deed are dedicated to Brahman and therefore they disappear without leaving any trace. The way nididhyasana should be carried out is as follows:-. आर्द्र ज्वलति ज्योतिरहमस्मि ज्योतिज्वलति ब्रह्माहमस्मि । योऽहमस्मि ब्रह्माहमस्मि अहमस्मि ब्रह्माहमस्मि । अहमेवाहं मां जुहोमि स्वाहा ||

134 SRIVIDYASAPARYAVASANĀ “This Visesharghya is the Chaitanya that is in me. That chaitanya is self-effulgent. This effulgence which is Brahman is myself. The Jivabhava has been imposed on my true self. This is due to ajñāna and when such ajñāna is removed by Jñana, the Brahmabhava that is already there shows forth. Brahmabhāva is not created afresh. I was Brahman before, I am Brahman now and I shall be Brahman always. I am uniting with my self what is in this patra removing the super-imposed visible form.” With such thoughts should the upasaka take the Atmapatra. Resumé OF KHANDA IV. Patra. Vāsanā Vardhani Patra Aparajñāna Samanyārghya Viśeshārghya Suddhi 19 ور Guru 99 Atma 59 Bali ,, Samanyajñāna Viśeshajñāna Jivabhava Manana Savikalpasamādhi Assignment of sense-pleasures in the Jivanmukti stage to the bodies, with-out attachment thereto.

KHANDA V, From Antaryaga to Layangapūjā. (9-) The following topics are dealt with in this Khanda: (i) Antaryāgā-Murtikalpana and dhyana- Ten mudras (ii) Avahana (iii) Chatushshashtyupachārapūjā (iv) Chaturāyatanapūjā i.e., worship of Gana- pati, Surya, Vishnu and Siva. (v) Layangapūjā (vi) Shadangārchana (vii) Nityadeviyajana (viii) Gurumandalarchana. (i) Antaryāga. (9-2) Antaryaga or Antarapuja is internal or mental worship. This is of two kinds viz., Sadhārā or with support and Niradhara or without support. पूजा याभ्यन्तरा सापि द्विविधा परिकीर्तिता । साधारा च निराधारा निराधारा महत्तरा ॥ साधारा या तु साधारे निराधारा तु संविदि । आधारे वर्णसंकॢप्तविग्रहे परमेश्वरीम् ||

136 ŚRIVIDYASAPARYAVASANA आराधयेदतिप्रीत्या गुरुणोक्तेन वर्त्मना । या पूजा संविदि प्रोक्ता सा तु तस्यां मनोलयः ॥ संविदेव पराशक्तिर्नेतरा परमार्थतः । अतः संविदि तां नित्यं पूजयेन्मतिमत्तमः || (Sūtasamhita. I. v. 11-14) Sadhāra Antarapuja consists in imagining an image or Chakra, invoking the Chitśakti therein. and worshipping it with imaginary offerings etc. Nirādhāra āntarapūjā, on the other hand, consists in contemplating on pure Satchidananda without imagining any objects for the mind to rest upon. This second kind is certainly superior, but the first is the necessary training ground for it and is therefore dealt with in the Paddhati. The Paddhati at the outset says:- एवं निरस्तनिखिलदोषः सन् आमूलाधारादाब्रह्मबिलं विलसन्तीं बिसतन्तुतनीयसीं विद्युत्पुञ्जपिञ्जरां विवस्वदयुतभास्वत्प्रकाशां परःशतसुधामयूखशीतलतेजोदण्डरूपां परचितिं भावयेत् । Vidyaranya similarly says in his Tatparyadipikā commentary on Sutasamhita:- मूलाधार मुखोद्गतबिसतन्तुनि भप्रभाभावित सुधाधाराविस्तृतसंविदं आवाहनादिभिराराधयेत् । The upasaka is here required to contemplate on Chitsakti as “an extraordinary rod of brilliance hining from the Muladhara to Brahmarandhra, CC-OS.P. Dhar Collection. Digitized by eGangotri KHANDA V 137 fine and slender as the filament in a lotus-stalk,and dazzling like streaks of lightning, with the radiance of ten thousand suns and at the same time the coolness of over a hundred moons.” एवं निरस्तनिखिलदोषः सन्. This indicates that the person fit to do this kind of worship is one endowed with a predominantly satvic mind. Only he who is possessed of a faultless mind can contemplate on the supreme Chitsakti. The idea of such a contemplation is to make the upasaka feel that the Chitśakti pervades the body and the universe which, as explained on p. 107, are comprised of the three mandalasAgni, Surya and Chandra, that it is self-resplendent and also illumines all insentient objects and that it shines as one with Paraśiva, who is Mahaprakasa in the Jyotsnaloka beyond the three mandalas. This is the secret of the Samayamata and this is the upasana indicated by Śri Sankaracharya in the Saundarya Lahari:- महीं मूलाधारे कमपि मणिपूरे हुतवहं स्थितं स्वाधिष्ठाने हृदि मरुतमाकाशमुपरि । मनोऽपि भ्रूमध्ये सकलमपि भित्त्वा कुलपथं सहस्रारे पद्मे सह रहसि पत्या विहरसि || (sl. 9) and by Sri Gaudapada in his Subhagodaya:-

138 ŚRIVIDYASAPARYĀVĀSANĀ ततो गत्वा ज्योत्स्नामयसमयलोकं समयिनां पराख्या सादाख्या जयति शिवतत्वेन मिलिता । सहस्रारे पद्मे शिशिरमहसां बिम्बमपरं तदेव श्रीचक्रं सरघमिति तद्वैन्दवमिति ॥ This Antaryaga is indicative of Ahamgrahopasana. Bahiryaga without Antaryaga is decidedly avaidika (not countenanced by the Vedas). Antaryaga demands a proper contemplation of one’s Atman first in one’s own mind and then a perception of the Atman in the external world also. producing thereby an idea of non-differentiation between them. The Śruti text-is-ai aag¶à a text—योऽन्यां देवतामुपास्ते न स वेद । “he who worships the Deity as distinct from him does not know,” has reference to the worship of images which involves a feeling of difference between the deity and the worshipper. Therefore Antaryaga is very essential while as for Bahiryaga, the Sastras go to the extent of saying that it is not necessary at all for the uttamādhikari. Murtikalpana:-That one’s body, mind and world of enjoyment are super-imposed by one’s own mistaken imagination on the Chitśakti, which is the connotation of the Ahampada, is the settled conclusion of all the Sastras. It is necessary there. fore that the Sri Chakra which is suggestive of the Chitsakti, should be considered to be the world,

KHANDA V 139 the gross body or the mind, according as the upasaka happens to be a manda, madhyama or uttama adhikari. The Paddhati which is primarily concerned with the madhyamādhikari to whom the body is the Sri Chakra, accordingly lays down that the upāsaka should imagine the Saktis of the nine chakras as residing respectively in the lower Sahasrara, the six-petalled Vishuva above it, Muladhā. ra, Svadhishṭhāna, Manipuraka, Anahata, Visuddhi, Lambikagra or the uvula and Ajña and him-self as seated in front of each Chakra, with pushpañjali offering worship to the respective Avaraṇadevatās and dedicating such worship in the left hand of the Paradevata. He should then imagine the Chakras and the Avaranadevatās as merging in the Paradevata seated in the heart and himself as taking shelter in Her lotus feet at the madhyatrikona offering pushpañjali. The secret truth behind all this is as follows:The suggested sense of the Ahampada is ParadeAn vata and the literal meaning, the Jiva. analysis (vimarśa) of these is possible only in the heart. The madhyatrikona stands for the vimarśa vṛtti associated with śuddha tripuți. The pushpañjali stands for the state of mind sensing the Atman (atmagocharavṛtti). Pūjā is the elimination of the limitations by the process of atadvyāvṛtti

140 i. e., ŚRIVIDYASAPARYĀVĀSANĀ negation as “not ‘that’ (ātman),” “not that (Ātman)” The upasaka is then required to imagine the five upachara Devatas in front of the Devi worshipping Her with chandana etc. and later, merging in Her, himself also merging in Her lotus feet. The five upachara Devatās :These are of the form of the Amṛta that flows from the Akulasahasrara and preside over the pañchabhūtas. It is only through these that Brahmananda is experienced. The five upachāra śaktis, namely, Chandana, Pushpa, Dhūpa, Dipa and Naivedya, are only these five. The world of enjoyment is made up of these five Saktis and when the Jiva, the enjoyer, senses them, the happiness that is felt is the characteristic of Paradevatā. पञ्चरूपिणमात्मानं दिव्यैः पञ्चोपचारकैः । अर्पयेत्सह गन्धेन पृथिवीं कुसुमेन खम् ॥ धूपेन वायुं दीपेन तेजोऽन्नेन रसं पुनः । 1. सुगन्धवत्पदार्थानुभवेन प्रत्यङ्मुखतया प्रमातरि विश्रान्तिः गन्धसमर्पणम् । 2. सुशब्दवत्पदार्थानुभवेन प्रत्यङ्मुखतया प्रमातरि विश्रान्तिः पुष्पसमर्पणम् । 3. सुस्पर्शवत्पदार्थानुभवेन प्रत्यङ्मुखतया प्रमातरि विश्रान्तिः धूषसमर्पणम् ।

MARAKHANDA V 141 प्रत्यङ्मुखतया प्रमातरि 4. सुरूपवत्पदार्थानुभवेन प्रत्यङ्मुखतया 5. विश्रान्तिः दीपसमर्पणम् । स्वादुरसवत्पदार्थानुभवेन प्रत्यङ्मुखतया प्रमातरि विश्रान्तिः नैवेद्यसमर्पणम् । इन्द्रियग्रामसंग्राह्यैर्गन्धाद्यैरात्मदेवता । स्वाभेदेन समाराध्या ज्ञातुः सोऽयं महामख: ।। (Mukhyamnayarahasya The Sastras hold that the Atmaic bliss reveals itself when the cognitive senses, after apprehend. ing objects within their respective ranges, take rest in the Pramata. To consider the cognitions of rúpa, sabda etc, as pure Jñana by removing the super-impositions which individualise them as objects of sense is the merging of the upacha-radevatas in the Paradevatā. When the world composed of the five bhūtas. merges in the Paradevata, the individuality of the enjoyer of the world should also get merged.. Where does this Jivabhava merge? It is only in the lotus feet of the Paradevatā. परिपूर्णध्यानमेव तत्पादुकानिमज्जनम् ॥ When the Jivabhava and the namarupa of the world are removed by the overthrow of the limitations, the essential satchidananda of the Paradevata comes to be felt. This is the state where-

142 ŚRIVIDYASAPARYAVASANA the Atman is said to be perceived or known. The knower of the Atman has neither sorrow nor delusion. The whole world will appear to him as Siva and therefore as Ananda. The ten mudrasSarvasankshobhiņi etc., indicate this truth. The ten mudras and their significance. Mudra means “that which gives Ananda.’ g. Jñana, which is Chitsakti, gets the name of Mudra. यदा विमर्शशक्तिः विश्वरूपेण विहर्तुमिच्छति तदा क्रियापरचिदानन्दलक्षणेन मोदनेन तदैकरस्यलक्षणेन द्रावणेन च मुद्राख्यामापन्नेत्यर्थः । शक्तिर्भूत्वा स्वविकारभूतस्य विश्वस्य What each of the ten Mudras stands for is shown below:- Mudra Significance (1) Sarvasankshobhini Creation (2) Sarvavidrāviņi (3) Sarvākarshiṇī of the world by Maya super-imposed on the Chitsakti. Preservation of the world i.e., its enjoyment by the five senses. Subtle vāsanās or impressions left in the mind after such enjoyment. Mudrā (4) Sarvavaśankarī (5) Sarvonmādinī KHANDA V (6) Sarvamahānkuśā (7) Sarvakhechari (8) Sarvabīja (9) Sarvayoni (10) Sarvatrikhaṇḍā Significance 143 Merging in the Pramātā, of all objects cognised by the senses and the mind, in the form of pleasure and pain. Disgust of worldly enjoyments on a recognition of their faults and abstinence from all activities. Dharaṇā or further con- trol of a regulated mind when owing to previous associations it occasionally goes astray. Akhaṇḍākāravṛtti. Recognition of the Atman as the creator, sustainer and illuminator of the world. Direct realisation of the identity of Jiva and Brahman. Feeling in the Jivanmukti state that the world is of the nature of Prakāśa-Vimarśa and is all bliss.

144 devatā. SRIVIDYASAPARYĀVĀSANĀ दशमुद्रासमाराध्या is one of the names of the ParaThat the Chitsakti is worshipped best by the ten mudras suggestive of the ten states of the mind is the meaning of this word. To wake up from sushupti is the creation of This is the Sarvasamkshobhiņi mudra. the world. The state when the world is perceived by the senses is the Sarvavidrā viņi mudrā. The memory of objects cognised is the Sarvākarshiņi mudra. The enjoyment of the objects of the world is suggested by the Sarvavaśankari mudra. Vairagya is Sarvonmadini mudrā. Dhyana of the Atman is Sarvamahāņkuśā. Manana is Sarvakhechari mu- dra. Nididhyasana is the Sarvabīja mudrā. Savikalpa Samadhi is the Sarvayoni mudra. The state of a Jivanmukta is the Sarvatrikhaṇḍā mudrā. This is the opinion of the knowers of the truth. As the Chitśakti is present in every one of the above ten states, each of them gets the knowledge appropriate to it. When the characteristics which differentiate such particular knowledge are lost sight of, pure knowledge is left over. Nirvisesha Jñana and it is the svarupa of the Paradevata. Therefore, it was stated above that the Paradevata appears in the form of the Mudras. A Jñāni experiences Ananda in whatever state he may be and This is every one of these states has

KHANDA V 145 Sambhavisphurana or the recognition of the presence of Śiva. सा शाम्भवी स्फुरतु कापि ममाप्यवस्था यस्यां गुरोश्चरणपङ्कजमेव लभ्यम् || (Paddhati p. 113 ).. After contemplating in this way on the truth of the mudras, the upāsaka should remain for some time with his individuality steeped in his inner self. Then impelled by the Paradevatā, he regains. his normal consciousness and comes to feel every-. where, by the all-pervasive modification of the mind, the Chitśakti which is the cause of the whole universe and the soul enlivening all objects and is identical with his Atman and Parasiva. The whole world that his his senses recognise appears to him as all Chit. The universe so recognised is the body of Chitśakti assumed at its own free will and pleasure. And this is the Amṛtachaitanyamurti which he is required to imagine and install on the Bindupitha for worship. (ii). Āvāhana. (84) Avahana is the recognition of the Chitśakti, which is Satchidananda, in the objects of sense super-imposed on it. It is essential to imagine the Paradevatā who is Vimarśaśakti, as seated on the thigh of Kameśvara who is nirvisesha Brahman, or Prakāśaśakti, on the Bindupiṭha. The Bindupitha is the mind, the body or the universe 10

146 ŚRĪVIDYASAPARYĀVĀSANĀ and the reality behind the Śri Chakra in these three forms is Šiva that is not different from the Pratyagatman. Here the word “Pratyagätman” represents the Kūṭastha that is the secondary sense of the Ahampada and Siva is Brahman. That the Kutastha is the Chitśakti is a supreme secret. The vasana of the Śrī Chakra will be treated at length later. उप = ;

There can (iii). Chatushshashtyupachara Pūjā. (-) The word “upachara” means “living near” (the Parasiva who is not different from the Atman). समीपे ; संचारः इति उपचारः. चार: certainly be no place far or near to Parasiva who is omnipresent; but ’near’ is used here from the standpoint of the upasaka in the early stages who is obsessed by the limitations of time, space and objectivity. By gradually eliminating the ideas of name and form from his mind, the upasaka by degrees comes to feel the underlying Asti-bhatipriya (Satchidananda) alone and gets near the Atmagocharavṛtti is the real meaning of Atman. upachāra. भावनायाः क्रिया उपचारः । (Bhavanopanishad). उक्तायाः स्वात्माभेदेन ललिताभावनायाः क्रियाः पुनः पुनः करणानि धारावाहिन्यो भावना इति यावत् । (Commentary of Bhaskararaya)

KHANDA Vrt 147 If only the upasaka contemplates on the Atman in all his acts, mental, oral or physical, these really become upacharas of Chitsakti which is not different from the Atman. The ritualistic sense of the word upachara is however a kind of respectful homage with suitSome Sastras declare such cable offerings etc. upacharas to be five, some as sixteen and the rest as sixty-four. The five upachāras are, as already stated, chandana, pushpa etc. The sixtyfour are enumerated in the Paddhati. As regards the sixteen, they are described variously in the Upanishads and elsewhere. The esoteric significance of the sixteen as explained in the commentary on Bhavanopanishad has been given in full on pp.18-19 above. The description in the Mandalabrāhmaṇopanishad is quoted below:- 1 निश्चिन्ता ध्यानम् । सर्वकर्मनिराकरणं आवाहनम् । निश्वयज्ञानं आसनम् उन्मनीभावः पाद्यम् । सदाऽमनस्कं अर्घ्यम् । सदादीप्तिरपारामृतवृत्तिः स्नानम् । सर्वात्मभावना गन्धः । दृक्स्वरूपावस्थानं अक्षता: । चिदाप्तिः पुष्पम् । चिदग्निस्वरूपं धूपः । चिदादित्यस्वरूपं दीपः । परिपूर्णचन्द्रामृतस्यैकीकरणं नैवेद्यम् । निश्चलत्वं प्रदक्षिणम् । सोऽहंभावो नमस्कारः । मौनं स्तुतिः । सर्वसंतोषो विसर्जनम् ।

148 SRIVIDYASAPARYĀVĀSANĀ Do not these clearly show that the upachāras are really modifications of the mind tending to reach the Atman as stated above? (iv). Chaturāyatana Pūjā. (40-4€) “Ayatana” means abode. As Chitśakti resides in all objects, in all creatures, and in all the various grades of beings like men, Devas, etc.,. the whole universe is its Ayatana; but as their power, usefulness and other qualities are of diverse kinds and degrees, differences of higher and lower arise. These differences in grade are however only a creation of the mind. According to the Srutis “ एकोऽपि आत्मा बहुधा संबभूव “, " एकं सद्विप्रा बहुधा वदन्ति”, “एकं सन्तं बहुधा कल्पयन्ति”, the Chitśakti which is one and not different from the Atman became many. In this heterogeneous universe so formed, the mighty Devas whose predominant guna is suddhasatva are certainly worthy of worship. Of these Devas again, four are pre-eminent. They are Ganapati, Surya, Siva and Vishnu and these the upāsaka is required to worship. The Vedas were vouchsafed by Paramesvara for the benefit of the Jivas and to explain clearly their Brahmakanda or Jñanakāṇḍa the eighteen Purāņas were compiled by the sage Badarāyaṇa. Of these Purānas some declare Siva as the deity to be worshipped and some Vishnu, while others speak of Ganapati, Devi, Surya etc. The upasya or the

KHANDA V 149 deity worthy of worship is only the one ParameŚvara. He himself takes the names and forms of Gaṇapati, Surya, Śiva, Vishnu and others. These are however in no way different from each other in point of Chaitanya. Such non-differentiation is very essential for an aspirant and it is for this reason only that Pañchayatana pūja or the worship of five deities (the Devi and the four Devas mentioned above) has been ordained for the advaitins. अद्वैतविद्यया युक्ताः पञ्चपूजारताः सदा । भवतेत्युदिताः सर्वे गुरुपादाम्बुजे रताः ॥ (Sankara vijaya 15th sarga Com.) The Sakta Sastras assert that all Devas are rays of Chitsakti. Therefore to view the four deities, Ganapati, Surya, Vishnu and Siva as the Chitsakti, the reality in the background after ignoring their names and forms, is the highest significance of the Chaturayatanapūjā. Note A. In this way to look at the Chitśakti, which is not different from the Atman or Brahman, behind the names and forms of all the Devas is known as Svapradhana upasti. Upasti or worship is of three kinds :-Svapradhana, Samapradhana and Asvapradhana. 1. The upasti that is performed after realising that the Brahman which is not different from

150 SRIVIDYASAPARYAVASANĀ the Atman is the important entity, ignoring names and forms, is known as Svapradhana upasti. This is meant for the uttamadhikari. This is also known as Parāpūjā. Bio 2. Samapradhana upasti is that worship where the super-imposed names and forms and the real background are considered of equal importance. This is meant for the madhyamādhikari.. This is also known as Paraparāpūjā. 3. Asvapradhana upasti is that worship where the names and forms alone are considered important and the underlying reality entirely ignored. This is meant for the adhamadhikari. This is also known as Aparāpūjā. It is quite essential to recognise that in the Svapradhana upasti, although thirty-three crores of Devatās or even more may be worshipped, the object of worship is only one, namely, Chitsakti and that ultimately this one too is not different from the upasaka. Note B. The significance of Panchayatanapūjā is explained in another manner also in the Śāstras. Ganapati-The Supreme Lord of the ganasor groups into which the fourteen worlds consisting of sentient and insentient beings have been classified. Such suzerainty is one of the divine faculties (aiśvary as).

KHANDA V Surya-He who has the faculty of creation. VishnuŚiva (Rudra) 55 151 preservation. destruction. Devī―Jñānaśakti-knowledge of the pheno- mena during the period of spiritual ignorance and knowledge of the Reality on enlightenment. Thus the above five abodes should be understood to be only forms of the Chitśakti not different from the Brahman or Atman. This advances the upāsaka’s realisation of non-duality. The same idea should be borne in mind in the Shaḍamnayapūjā, Shaḍādhara puja, Shaddarśana pūjā, Pañchapañchikāpūjā and others, mentioned in Khanda VI. (v). Layanga Pūjā. (a) Layanga means such parts (anga) as can be inseparably dissolved in the whole (angi). This would occur only where the whole is the cause and the parts, the effects. Layanga pūjā concerns four such angas-Sabda, Artha, Kala and Deśa-and should, as explained below, be done in the Śrī Chakra in three places, namely Bindu, Trikona and Gurumandala (three lines to the east of the innermost trikona). Kamesvara and Kameśvarī in the Bindu, are only Brahman and Atman or Prakāśa and

152 ŚRIVIDYASAPARYĀVĀSANĀ Vimarśa. It is very well known that the samarasya of Śiva and Sakti, or Prakasa and Vimarsa is Kamakala, the cause of the universe. The Kamakalā is the subtle aggregate of the Jagat, Jiva and Para. From it was formed the Trikoṇachakra. This is the representation of Avyakta, Mahat and Ahankara tatvas. It is also the representation of Sabda which is of the nature of Pasyanti, Madhyama and Vaikhari. In fact whatever in this world are spoken of in sets of three were derived from this Trikona. The Ashṭakona which is the representation of the Puryashtaka was derived from the Trikona. In a similar way the five Vayus, Prana etc., and the five upavayus, Naga etc., along with their functions became the inner and outer Dasaras. The fourteen nāḍīs became the Manvaśra. The functions of the five karmendriyas (talking etc.) and the tyaga, grahaka and upeksha buddhis together making eight, went to form the Ashṭadala padma. The five bhūtas, the five jñanendriyas, the five karmendriyas and the mind, making in all sixteen, formed the Shoḍaśadala padma. The nine rasas (śṛngāra etc.) along with Niyati, the six enemies (Kama etc)., Punya, Papa, and the nine Adhāras (Muladhāra etc.) and their aggregate, making up twentyeight on the whole appeared as the Bhupura. So states the Bhavanopanishad. Thus we learn KHANDA V 153 that the nine Chakras from Bindu to Bhupura represent the creation of the world or the objects of enjoyment for the Jivas and of the bodies or the abodes and instruments of enjoyment. बिन्द्वादिभूपुरान्तानि नव चक्राणि भैरवि । ईक्षणादिप्रवेशान्ता सृष्टिरीशेन निर्मिता ॥ चतुरश्रादिबिन्द्वन्तनवचक्राणि सुन्दरि । जाग्रदादिविमोक्षान्तः संसारो जीवकल्पितः ॥ The above quotation from Śivadrshți declares that the nine Chakras from Bindu to Bhupura show Isvarasṛshti or the Lord’s creation as depicted by the Sruti – “स ईक्षत बहु स्यां प्रजायेय … तत्सृष्ट्रा acangunana”-while the nine Chakras from Bhupura to Bindu, representing the several states from Jagrat to Moksha are the Jiva’s own making. The Jiva, clouded by Ajñāna and considering himself as separate and the world as his, becomes subject to births and deaths and going through the three states, jāgrat etc, over and over again feels miserable; this is known as Jivasṛshți. Happiness and misery were not created by Isvara but are the creation of Jiva. This creation is like the appearance of the snake in the rope. Just as the illusory appearance of the snake vanishes by the true knowledge of the rope, so also the illusory ideas “I” and “mine,” and happiness and misery should disappear only on the advent of true knowledge.

154 ŚRIVIDYASAPARYĀVĀSANĀ Such knowledge, known as Tatvajñāna or Brahmavidya, comes by introspective analysis,. and this analysis is represented by the nine Chakras from Bhupura to Bindu. Is this not sufficient proof of the position that the Sri Chakra is only the mind responsible for the Jivasṛshti? Just as in the absence of investigation we consider this world of animates and inanimates as created by Isvara, so also is the statement that. the Śrī Chakra represents the macrocosm and the microcosm made without due enquiry. On investigation, however, it is realised that the whole world is in reality all Chit, that the ideas of “I” and “mine” and happiness and misery, due to a feeling of separateness, are the Jiva’s own creation out of the three gunas of avidya and that themind is the primary cause for such illusion. ब्रह्मैवाहमिदं जगच्च सकलं चिन्मात्रविस्तारितं सर्वं चैतदविद्यया त्रिगुणया सेशं मया कल्पितम् । (Manishāpañchaka). The Yogavasishtha also says “Jagat is sankalpa and sankalpa is Jagat.” As on examination the whole universe is found to be all mind, even sowill the Śri Chakra also on reflection prove to be manomaya. This subject has already been dealt with under Chakra sanketa in the Introduction and is treated of here also only incidentally.

KWARAY KHANDA V 155 To return to the subject on hand. By the mention of part and whole, the cause-effect relation was indicated. The world which is the effect is made up of Sabda (sound) and Artha (names and forms). Kāla and Deśa also are suggested in speaking of creation in the Śruti texts: " सदेव सोम्य इदमग्र आसीत् " and “नात्र काचन भिदास्ति” Thus the angas-sabda, artha, kāla and deśa–have come into existence from the angi, the Chitśakti. contemplation of this is what is suggested by Layangapūjā. Desa, Kala and Artha are from Māyā, and Sabda is related to Vidyā. A According to the Paddhati, three offerings (or yajanas) are ordained at the Bindu. It therefore appears that three separate meditations are suggested. The first of these is a meditation on the The second samarasya of Prakāśa and Vimarsa. is a meditation on the Kamakala and the third, on the Chitsakti as the cause of the Jagat which is a super-imposition on it by ignorance. The third meditation does not relate to an absolute reality and it is in connection with it that the Layanga pūjā is prescribed. (vi). Shaḍangārchana. (-) The Hrdaya, Śiras, Śikhā, Kavacha, Netratraya and Astra are six limbs of the deity with a form. All composite objects (artha) merge in this form.

156 ŚRIVIDYASAPARYĀVĀSANĀ (vii) Nityadeviyajana. (-) The offering (yajana) to the Nityadevis is performed in the Trikona and Bindu. The fifteen Nityadevis indicate Kāla as suggested in the Bhavanopanishad. ‘“ पञ्चदशतिथिरूपेण कालस्य परिणामावलोकनम् .” Kāla suggests Deśa. That these two are inseparable is the settled conclusion of the Sastras. This idea has been explained at length in the Introduction, pp 33–34. Therefore the Nityayajana suggests the meditation that the angas, kāla and deśa merge into the angi, the Mahanitya. Cf. the Bahvṛchopanishad text- देशकालवस्त्वन्तरासङ्गान्महात्रिपुरसुन्दरी वै प्रत्यक् चितिः । (viii). Gurumandalarchana. (0-2) This is a meditation on the anga which is known as Sabda. The Guru is suggestive of the wiping out of Ajñāna and the attainment of Jñana. Ajñāna will not be dispelled by anything other than Jñana. This Jñana is of two kinds :-Paroksha and Aparoksha. stands for Brahmajñāna or Atmajñāna alone and Here Jñana the Brahman or Atman can be known only through Scriptural testimony. The other pramaņas like perception etc. are not conducive to a knowledge of the Atman. Therefore, the best representation of the Guru is the Sabda in the shape of the Mahavakyas that teach the nature of the Atman as not

KHANDA V 157 different from Brahman. Thus by the worship of the Gurumandala, it is learnt that in the idea of Paradevata as the cause of the universe is also included the idea that She is the cause of the Gurumandala or Sabda, the world of knowledge. Therefore, in the meditation of Paradevata as the cause of the Jagat, the three ideas of Her being the cause of Artha or all objects with form (suggested by Shaḍangarchana), of Kala and Desa (suggested by Nityayajana) and of the world of Sabda (as suggested by Gurumandalarchana) are angas. According to Saubhagyachintamani, the Kalpa. of Dūrvāsas, the worship of the eight Devatās, Vasini etc. (the Devatas of the Ashtakona) is also included in the Layangapūjā. These Devātās are deities representing all the Sastras or Sabda. Therefore their inclusion in the Layangapūjā is. worth noting. The Shadangarchana should be performed in the Bindu, the worship of Nityadevis in the Bindu and the Trikona, and the worship of the Gurumandala in the Bindu, Trikona and the three lines to its east. (Vide diagram at p. 61 of the Paddhati). The upasaka should contemplate upon the Parau-gha (super-gurus) in the Bindu and the Trikona and the three sets of Gurus-Divya, Siddha and Manava Gurus-in the three lines of the Guru-

158 ŚRĪVIDYASAPARYAVASANĀ mandala. He should also thereafter meditate on his Guru, grand-Guru and great-grand-Guru in the three lines. Topic. Antaryāga Dhyana Resumé of KHANDA V. Sarvasankshobhiņi etc. mudrās Ävahana Upacharas Chaturayatana pūjā Layāngapūjā Shadangārchana Nityadeviyajana Gurumandalarchana Vāsanā. Ahangrahopāsanā. Removal of Jivabhava. Vide pp 142-143. Recognition of Chitsakti in all super-impositions. Atmagocharavṛtti. Aid to perception non-duality. of Contemplation of nondifferentiation of cause and effect. Mergence of Artha (ob. jects with form etc.) in Chitsakti. Mergence of Kala and Desa in Chitsakti. Mergence of Sabda in Chitsakti.

KHANDA VI. Navāvaraṇa Pūjā etc. (3-102) This Khanda treats of the following:- (i) Navavarana pūja. (ii) Pañchapañchikā pūjā. (iii) Shaddarśana Vidya (iv) Shaḍādhāra pūjā, (v) Amnayasamashți pūjā. (vi) Dhupa, dipa etc. (i) Navāvaraṇa pūjā. (€3−3) Introduction. It has been said before (p.153) that the Śrī Chakra according to the Sṛshtikrama or order of evolution is made up of nine Chakras beginning with Bindu and ending with Bhupura and that it represents the macrocosm and the microcosm created by Parameśvara. But in worship it has been the practice to adopt the Samharakrama or order of involution and to consider the Śrī Chakra as comprising of nine Avaranas (enclosures) beginning with Bhupura and ending with the Bindu Chakra. It has also been pointed out (p. 15) that in this worship the Sri Chakra is the mind with a predominance of suddhasatva, that each Chakra or Avarana represents a state of

160 SRIVIDYASAPARYĀVĀSANĀ the mind and that the Avaranadevatās or Śaktis are modifications (vṛttis) of the mind. A detailed enquiry about these is undertaken in this Khanda. In the first Khanda while explaining the Pushpanjali to the Yoginis an idea as to what the Yoginis stand for was given (p.57). It is worth recalling what was said there, namely, that the nine categories of Yoginis all stand for the Chitsakti which forms the background of the several modifications etc., of the mind. The nine Chakras from Bhupura to Bindu represent the several states from Jagrat to Moksha of the Jiva. which are his own creation and form the suddha. and aśuddha samsara for him. The aśuddha. samsara is of the nature of bondage evolved by the impure mind while the suddha samsara is representative of the practice of Jñana to overcome such bondage with a mind that is predominant in satvaguna. In starting a detailed elucidation of what the Chakras represent, it is worth quoting the following lines from Śivadrshti :- भूपुरादित्रिभिश्चत्रैर्विश्वतैजसप्राज्ञयोः । धामत्रयं विभाव्यं तदूर्ध्वे तत्पदमैश्वरम् ॥ ततो बहिर्दशारे तु गुरूपसदनं स्मृतम् । अन्तर्दशारचक्रे तु श्रवणं च विभावयेत् ॥

KHANDA VI वसुकोणे तु मननं निदिध्यासं त्रिकोणके । बिन्दौ त शिवजीवैक्यं भावनीयं बुधैः सदा ॥ तु 161 “Wise men should consider the three Chakras Bhupura and Shoḍaśadala and Ashtadala padmasas representing the three states of consciousness of the Jiva, namely Jagrat, Svapna and Sushupti, which are respectively presided over by Viśva, Taijasa and Prajña, the three special forms of Jiva. The Manvaśra, the next of the Chakras, should be considered as Parameśvara, the cause of the universe, who is denoted by the word a in the mahāvākya. They should consider the Bahirdaśāra as the approach towards the Guru, the Antardaśāra as śravana, the Ashṭakona as manana, the Trikona as nididhyasana and the Bindu as (savikalpa samadhi where there is) Jiva-Brahmaikya.” The first three Chakras representing the Jagrat, Svapna and Sushupti states, are common experience not only to mumukshus with pure hearts but also to the populace whose hearts are not so pure; for the Śri Chakra which is of the form of macrocosm and microcosm and which represents the antahkarana is meant for the Jivas to work out the karma that has accrued through the ages. The effects of past karma being reaped 11

162 ŚRĪVIDYĀSAPARYĀVĀSANĀ in the three states, these have to be gone through by all individuals alike. These states are Ajñāna states. The Jiva reaps the effects of his past deeds in the waking and dreaming states and getting into deep sleep enjoys Brahmananda unconsciously for a while, but again relapses into those states as a result of the remaining karma. He thus passes through the three states, in regular order or otherwise, daily till death and is then re-born, when the same process is repeated over and over again. This is the verdict of the Sastras and the experience of all of us. While thus going round the cycle of births and deaths, an exceptional Jiva, by the influence of some good karma, yearning to get out of this rotation of Jagrat, Svapna and Sushupti, realises that there must be a Parameśvara who created him and the world and begins to enquire “What is the relation between me and Him? Where does He reside? and what is the relation between the world and Him?” and so on. The fourth Chakra represents the state of mind of such an individual who has just set his foot on the ascent to Jñāna. Parameśvara alone is able to relieve the Jiva from samsara by removing his Ajñāna, and He is accordingly known as “Mochaka” or the Liberator. KHANDA VI अशुभक्षयकर्तारं फलमुक्तिप्रदायकम् । 163 यदि योन्याः प्रमुच्येऽहं तत्प्रपद्ये महेश्वरम् | (Garbha Up.) But although one begins to think and find out the nature of Parameśvara, the Mochaka, it will be impossible to get a true knowledge of Him except through a Guru, who is therefore known as Mochakaprada or the giver of the Liberator. It thus becomes necessary for a mumukshu to get hold of a Guru to obtain a clear knowledge of Paramesvara and his relation with Him. The fifth Chakra is the mental attitude of such an earnest aspirant seeking and approaching a Guru. In this state of mind are included a recognition of the true nature of the Guru, the need of approaching him and the result of service to him. The sixth Chakra represents the mumukshu’s mind when he becomes the recipient of the Guru’s grace and his Mahāvākyopadeśa inculcating the unity of Jiva and Brahman, This is known as śravana. Therefore the mental states saturated with Bhakti towards Isvara, Bhakti towards Guru and devout attention to his teachings are represented by the fourth, fifth and sixth Chakras respectively. The seventh, eighth and ninth Chakras represent the state of mind which has a predominance of suddha satva and which is immersed in manana, nididhyasana and savikalpa samadhi respectively.

164 SRIVIDYASAPARYĀVĀSANĀ Avaranas-General. Each Avaraṇa or Chakra has a prakṛtë (source), is of a different shape and goes by an appropriate name. Each has a Chakreśvari or presiding deity attended by her own retinue of Avaraṇadevatās or Yoginis with their parapher. nalia and is pervaded by a specific Siddhi and a Mudra. Each Avaranadevata has an individual name but all the devatas of an Avarana together have a distinctive group name of Yoginis (vide p. 57). The term Mudra has already been explained on p.142. Anything that conduces to knowledge or bliss is called by courtesy a Siddhi (accomplishment) on the analogy of the saying arg “ghee is (i.e., conduces to prolong) life.” The Puja of each Avarana comprises of the following items:-(1) Pushpanjali to the Chakra (2) Puja-tarpana of the Avaraṇadevatās (3) Pushpañjali to the Yoginis (4) Puja-tarpana of the Chakreṣvari, Siddhi and Mudra (5) Pūja-tarpana (thrice) of the Devi (6) Dhupa etc., upacharas (7) Bindutarpana or Dedication of the pūjā in the left hand of the Devi in the Bindu and (8) Prostration. The tabular statement attached gives particulars under several heads in respect of each Avarana. Explanations, esoteric significance etc., wherever necessary, will be given as each Avarana is taken up for consideration..

KHANDA VI First Avarana–Bhupura (3-4). The Prthvībija Chakra 165 which is the prakṛti of this should be taken as representative of all the five bhūtas (and their effects). This Chakra accordingly represents the Jagrada vasthā or waking state; for in this state, the gross body or annamayakośa, the senses and the mind, as also the sense-objects, together with the pleasures and pains arising from sense-contacts are all in full operation. The special Jiva (abhimani) of this state is known as Viśva and described as Sthulabhuk or enjoyer of gross objects i.e., the external world. The full full sthula-triputi-knower, knowledge and known-functions primarily in this state, the prameya or the objective world playing the predominant part. Hence the names Tripurachakreśvari (Tripura tripuți. ga ANAJEÝ agara afu) and Prakata yoginis (prakata-manifest or spread out).

Avaranadevatās. There are three sets of Avarana-devatās for this Chakra, one for each square. (i) Those of the first square are the ten SiddhisAnima, Laghima etc.,-which stand for the five objects of sense, the two excretory functions and the three categories of mental attitudes-Anukula (agreeableness), Pratikula (disagreeableness) and Upeksha (indifference).

166 SRĪVIDYASAPARYĀVĀSANĀ (ii) The Devatas for the second square are the eight Mātrs or Divine Mothers-Brahmi, Maheśvari etc.,-who represent the eight dhātus or essential ingredients (skin, blood, flesh, fat, bone, marrow, semen and strength) constituting the gross body or the abode of enjoyment for the Jiva. (iii) The Devatās for the third square are the ten Mudras-Sarvasankshobhini, Sarvavidrāvinī etc.,which are the embodiments of the worldly pleasures accruing during the enjoyment of the ten categories of objects etc., mentioned under the first square. The significance of Bindutarpana in the case of this Avarana is the firm recognition by the upasaka that the Chitśakti alone is the reality behind not only all the objects cognised in the waking state as separate from him but also of the mind which is the instrument of cognition and of the cogniser as well. Only if the triputi is destroyed. will the aspirant gain his end of final be-at-itude or Moksha. He should realise that the Prakatayoginis or the Chitśakti delimited by the gross heterogeneous objects of sense are but rays of the Paradevatā. Second Avarana-Shoḍaśadalapadma (-) The Chandrabija being the prakrti of this Chakra, it should be taken to represent the mind

KHANDA VIV 167 which has Chandra for its Adhidevata and its modifications or the sūkshmatriputi. This Chakra therefore stands for the Svapnavasthā or dreaming state where the pramaṇa, mind, is all-in-all. The seat of the mind in the dreaming state is the neck or the place of the moon, and this Chakra is only the sixteen-petalled lotus in the Viśuddhi plexus in that region. It is called Sarvāśāparipuraka (i.e fulfilling all desires) Chakra, as whatever desiresetc., are left over in his waking state are experienced by the Jiva in the dreaming state. The special Jiva (abhimani) of this state is known as Taijasa and described as Praviviktabhuk or enjoyer of secret and subtle experiences (i.e., those composed of mere vasanas or impressions), in the subtle body constituted of the praṇamaya, manomaya and vijñānamaya kośas. Hence the name Guptayoginis (gupta = secret) for the Chitśakti associated with this Chakra. The Avaranadevatās for this Chakra are the sixteen Saktis–Kāmākarshiṇī, Buddhyākarshinī etc. These are of the nature of mental modifications brought about by the movements of the mind and the prāṇa. षोडशस्पन्दसं दोहचमत्कृतिमय्यः कामाकर्षिण्यादिकला- शक्तयः-प्राणादिपञ्चकं इन्द्रियदशकं मनश्चैकं आहत्य षोडश । पथवा केवलं मनः प्राणस्पन्दनेन षोडशप्रकारेण चलयन्

168 ŚRIVIDYASAPARYĀVĀSANĀ । वृत्तिरूपेण परिणमति । ता वृत्तय एव स्वप्ने परिदृश्यमानप्रपञ्च इत्यर्थः ॥ (Yoginihṛdaya VIII Com). Third Avarana-Ashṭadalapadma (9-0) As the prakṛti of this Chakra is the Sivabija, the Mahapralaya which is the all-destroying function of Rudra is indicated. Of the three states enjoyed by the Jiva every day, Sushupti or deep sleep is of the nature of pralaya. The Sastras describe it as the Dinapralaya. In it prameya, the objective world and pramaṇa, the cognising mind, are both dormant and pramātā alone is active. Prajña is the Jiva who is its abhimāni. He is Anandabhuk -the enjoyer of his own bliss-and is associated with the causal body or anandamayakośa. The eight Śaktis-Anangakusuma, Anangamekhalā etc., are the Devatas of this Avarana. They represent the sūkshma puryashṭakamade up of (1) Prakrti, (2) Mahattatva, (3) Ahamkara, (4) the pañchatanmātrās, (5) the pañchabhūtas, (6) the daśendriyas, (7) Antahkarana and (8) Purusha-which during deep sleep lies dormant in Ajñāna, its cause. Therefore, they are without bodies” (ananga) and “further hidden” (guptatara). Hence the names Anangakusumā etc and Guptatarayoginis given to the deities. 66

KHANDA VI 169 The Chakreśvari for this Avarana is called Tripurasundari, because She being self-resplendent shines forth through the three states and illuminates the objects of cognition in each; also because She affords relief to the Jiva done up after his worries during the Jagrat and Svapna states by giving him Sushupti in which to enjoy his inherent Ananda. भोग्यभोक्तृरूपप्रवृत्त्या संजनितश्रमनिवृत्तिपूर्वक सहजान-न्दावाप्तिः सैव सौन्दर्याख्यो गुणः । तेन संयुता त्रिपुरसुन्दरी चक्रेश्वरी || (Yoginihṛdaya VIII.143. Amṛtānanda’s com.) In Sushupti, the inherent Ananda is enjoyed along with Ajñana when the inner and outer worlds, gross and subtle, are drawn in and absorbed in their cause. The experience “I had a blissful sleep but know nothing of what happened” is common to all. This feeling is represented by the Sarvakarshini (i.e drawing all) Mudra. The greatness (mahima) of Jiva lies in the fact that he is Prajñānaghana or mass of intelligence and this is indicated by Mahimasiddhi. Note: Abhyasa or Avṛtti is the repeated meditation of Chitśakti which is Satchidananda, losing sight of the imaginary super-impositions, at every perception of the external world of name and form. Avṛtti is practically synonymous with Avarana

170 ŚRIVIDYASAPARYĀVĀSANĀ or Avṛti (cover) as the need for Avrtti or repeated practice arises only because the object sought is shrouded. Should not repeated practice be made until the cover is removed? " आवृत्ति रसकृदुपदेशात्” । ब्रह्मविषयकश्रवणमनननिदिध्यासनानाम् असकृत् अनेकवारमावृत्तिः अभ्यासः कर्तव्या । कुतः ? उपदेशात् । ‘आ सुप्तेरा मृतेः कालं नयेद्वेदान्तचिन्तया’ | ’ तच्चिन्तनं तत्कथनमन्योन्यं तत्प्रबोधनम् ’ । तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः’ । ’ दिने दिनेऽपि वेदान्तश्रवणाद्भक्तिसंयुतात् । गुरुशुश्रूषया लब्धात् कृच्छ्राशीतिफलं लभेत् ’ ॥ इत्यादिस्मृतिषु निरन्तरब्रह्मविचारस्य कर्तव्यत्वोपदेशादित्यर्थः ॥ (Brahmasūtras IV.i— 1. Vrtti.) Brahmavichara should be carried on very often as suggested by the above text and it is worthy of note that Avarana pūjā is but frequent practice of Brahmavichāra. Fourth āvarana — Chaturdaśakona (७१-७२) As this Avarana has for its prakṛti the Mahamāyā bija ’’ which is the Kamakalā, it suggests Parameśvara who is associated with Maya (māyā-viśishta), the cause of all the universe. A mind devoted to Isvaravichara and the modifications CC-0S.P. Dhar Collection. Digitized by eGangotri KHANDA VI 171 of such a mind form this Avarana and its deities respectively. मोचकस्वरूपतत्पदवाच्यार्थेश्वरभावना तुरीयावरणे सूचिता । ईश्वरस्वरूपं तु चतुर्दश कोणात्मक चतुर्दशभुवनेषु अनुप्रवेशलक्ष- या बोद्धव्यम् || This Chakra is called Sarvasaubhagyadayaka (i.e. bestower of all bliss) as indicative of the nature of Parameśvara who bestows the knowledge of undifferentiated oneness, after exterminating differences and miseries produced by the triputi. भेदाविषयक ज्ञानमेव सौभाग्यम् । तद्दायकः परमेश्वरः । पुरत्रययोगात्संजनितक्लेशभेदकः इत्यर्थः ॥ शिवाद्वैतभावना सैव सौभाग्यं । परमसुभगपरम प्रेमास्पदपरशिवाभेद्गोचरत्वात् तदेव सर्वसौभाग्यदायकमित्यर्थः ॥ (Yoginihrdaya VIII. 148. Amrtānanda’s Com). The name Sampradayayoginis for the Yoginis of this Chakra is explained as follows:- सम्यक् प्रकर्षेण मुमुक्षून् प्रति स्वयमेव गुरुरूपेण वा अभेददर्शनरूपज्ञानप्रदातृत्वात् संप्रदाय इत्यर्थः ॥ As Parameśvara, appearing either personally or in the form of a Guru, imparts the true wisdom of undifferentiated oneness to mumukshus, the word “sampradaya” (i.e giver pre-eminent) denotes Him. He is at the head of the line of Gurus that have CC-0S.P. Dhar Collection. Digitized by eGangotri 172 ŚRIVIDYASAPARYĀVĀSANĀ handed down traditional knowledge (sampradaya) and he is also the Jagad-Guru or the Guru for the entire universe. That Parameśvara, the Lord Primeval, the cause of the universe and the Liberator, pervades the whole macrocosm made up of the fourteen worlds is an accepted conclusion of the Sastras. This fourth Avarana represents the fourteen worlds and each of its fourteen triangles suggests one kind of enquiry about Parameśvara. A detailed enquiry about Paramatman or Parameśvara, the cause of the universe, is carried out in Śruti, Smrtis etc. In the Brahmasūtras, Adhyaya I, this enquiry forms the subject of fourteen Adhikaranas, as detailed below:- Adhikarana. Subject-matter.

1. Akāśādhikaraṇa.
2. Prāṇādhikaraṇa Paramesvara described as Akāśa. Vayu.
3. Jyotirdarśanadhikaraṇa, Tejas. 4. Anandamayadhikaraṇa. Rasa.
4. Indrapraṇādhikarana or Prajñāna or Pratardanādhikarana Mukhyaprāṇa.
5. Vaiśvānaradhikaraṇa Trailokyasariri or having the three worlds as sarīra. Adhikarana. KHANDA VI 173 Subject-matter. Parameśvara described as
6. Dyubhvadyadhikaraṇa The substratum on which Bhūmi, Antariksha and
7. Sarvatraprasiddhyadhi-

karana Attradhikarana Guhadhikarana Daharadhikarana 11. Antaradhikarana 12. Antaryamyadhikaraṇa 13. Adṛśyatvādhikaraṇa 14. Bhūmādhikaraṇa Svarga are super- imposed by Avi- dya. Being all mind etc. Sarvasamhāraka. Daharākāśa. Possessed of dharmas like Asangatva etc. Controller of the whole world. Adrsya, anirdesya etc. All-pervading One without a second. It is worthy of note that in this way the omnipresent omniscient Paramatman, the creator and controller of the entire universe, is described as Upasya (adorable) or Dhyeya (cogitable) and Jñeya (knowable). For a deeper knowledge of

174 ŚRIVIDYASAPARYĀVĀSANĀ the subject, one should study the Sutras and the Bhashyas and commentaries thereon under a Guru. The fourteen Avaranadevatas of this ChakraSarvasankshobhini, Sarvavidrāviņi etc.,-are the modifications of the mind that have taken the form of the above fourteen aspects of Parameśvara. The Chakresvari for this Avarana is called Tripuravāsini. As already stated, the triadpramāṇa, prameya and pramatā-is known Tripura. By association with triputi there arises the knowledge of differences and consequently misery follows, as also fear. एतस्मिन्नुदरमन्तरं कुरुते अथ तस्य भयं भवति ; द्वितीयाद्वै भयं भवति । Vasi (adze) is an instrument used to hew wood and Vasini is therefore one who hews down like an adze. Tripuravasini therefore means the destroyer of misery caused by triputi. पुरत्रये योगादिक्केशभेदेन सिद्धा त्रिपुरवासिनी । As the Isitvasiddhi and Sarvavasankarimudrā are worshipped in this Chakra, the significance of a meditation of Isvara becomes well established. Being the cause of the world is an indirect definition (taṭasthalakshana) of Brahman who is without qualities (nirvisesha). This causation is due to the interposition of suddhasatva Māyā.

KHANDA VI Fifth Avarana-Bahirdaśara. (3-0) 175 In the preceding Avarana an enquiry was made about the nature of Isvara. It is an established conclusion of the Sastras that by virtue of such an investigation and His worship in the proper way, Isvara Himself appears in human form as Guru. For, the real nature of God cannot be learnt by any other means except through the grace of the Guru. आराधितं दैवतमिष्टमर्थं ददाति तस्याधिगमो गुरुः स्यात् । नो चेत्कथं वेदितुमीश्वरोऽयमतीन्द्रियं दैवतमिष्टदं नः ।। (Sankaravijaya X-101.) The plenitude of the grace of Isvara is the acquisition of a Guru and therefore this Avarana represents the acquisition of a Guru. This Chakra is called Sarvarthasādhaka as it bestows the highest purushartha, namely, Moksha. सर्वशब्दः परमार्थवाची । परमार्थः परमपुरुषार्थः, सः मोक्ष एव । तत्साधकं चक्रम् । Moksha, which is liberation from the ills of life and attainment of bliss, can be had only by true knowledge and this cannot be got except through the teaching of a Guru. It is only by the Guru that Ajñana can be dispelled. ज्ञानादेव तु कैवल्यं ; तरति शोकमात्मवित् ; आचार्य-

176 SRIVIDYASAPARYAVASANĀ वान् पुरुषो वेद ; तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् । The use of the word in the last quotation makes it abundantly clear that although a mumukshu possesses all qualifications, and has a perfect knowledge of the Sastras, he cannot without direct instruction from a Guru independently realise the identity of the Atman and Brahman. Therefore, Gurupasadana or approaching the Guru and duly placing himself under his control is an important, nay indispensable, requisite.. तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्वदर्शिनः ॥ (Bhagavad Gita IV. 34.) A mumukshu should reach in the proper way a Jñani who has realised the identity of Jiva and Brahman, prostrate before him and reverently ask questions like ‘What is bondage? How can liberation be attained? What are the characteristics of Vidya and Avidya?’ etc. He should please him by the four kinds of service viz., Apta, Anga, Sthana and Sadbhava. The Guru will bless him and initiate him into the knowledge of the truth. The four kinds of service are as follows:Apta-Doing those acts that are agreeable to the Guru.

KHANDA VI 177 Anga-Service to the person of the Guru as massage of the legs etc. Sthāna—Taking care of the Guru’s possessions. Sadbhava-Meditation of the Guru as Para- brahman itself. सत्कर्मपरिपाकतः बहूनां जन्मनामन्ते नृणां मोक्षेच्छा जायते । तदा सद्गुरुमाश्रित्य चिरकालसेवया बन्धान्मोक्षं कश्चित्प्रयाति । (Paingalopanishad ii.) The following quotation from Sankaravijaya (X. 95-98) sets out the glory of the approach towards a Guru and service to him. परिपक्कमतेः सकृच्छ्रुतं जनयेदात्मधियं श्रुतेर्वचः । परिमन्दमतेः शनैः शनैर्गुरुपादाब्जनिषेवणादिना ॥ प्रणवाभ्यसनोक्तकर्मणोः करणेनापि गुरोर्निषेवणात् । अपगच्छति मानसं मलं क्षमते तत्त्वमुदीरितं ततः ।। मनोऽनुवर्तेत दिवानिशं गुरोः गुरुर्हि साक्षाच्छिव एव तत्त्ववित् । निजानुवृत्त्या परितोषितो गुरु- विनेयवक्त्रं कृपया हि वीक्षते ॥ सा कल्पवल्लीव निजेष्टमर्थं फलत्यवश्यं किमकार्यमस्याः । आज्ञा गुरोस्तत्परिपालनीया सा मोदमानाय विधातुमिष्टा ॥ The Chakreśvari is called Tripurasri, as in this Avarana that state of the mind is reached wherein the triputi gets resolved into the Atman. 12 CC-0S.P. Dhar Collection. Digitized by eGangotri 178 ŚRĪVIDYASAPARYAVASANĀ लोकत्रयसमृद्धीनां हेतुत्वाच्चक्रनायिका त्रिपुराश्रीः । लोकत्रयस्य मातृमानमेयलक्षणस्य समृद्धीनां परिपूर्णप्रमातृवि - श्रान्तिलक्षणानां हेतुत्वात् त्रिपुराश्रीः इति नाम लभते ॥ (Yoginihṛdaya. VIII. 154. Com.) Kulottirnayogini is so called because she augments the race of wisdom. (Kula = race of wisdom; uttīrṇa-enriched). The race is augmented when qualified disciples join it. disciples join it. Therefore Kulottirna (or Kulakaulika) yogini stands for theapproach of disciples towards the Guru and their acceptance by him. The ten Avaranadevatās are the benefits. accruing from the grace of the Guru. गुरुप्रसादात्परमार्थलाभः ।

1. Sarvasiddhipradā
2. Sarvasampatpradā
3. Sarvapriyaṁkarī
4. Sarvamangalakariņi
5. Sarvakāmaprada
6. Sarvaduhkḥavimochini The attainment of the direct knowledge of Atman, The attainment of desirelessness. Perpetual pleasure. Capacity to feel Śiva everywhere. The attainment of supreme bliss. The extirpation of all miseries.

KHANDA VI 7. Sarvamṛtyupraśamanī 8. Sarvavighnanivāriṇī 9. Sarvangasundarī 10. Sarvasaubhagyadāyini 179 The attainment of immortality. The extermination of all differentiation. The recognition of the background in all superimpositions: The attainment of the feeling “I am Śiva.” Vasitvasiddhi is the power to merge the world of names and forms in the Atman. This cannot be realised except through the initiation by the Guru. The Sarvonmadinimudra indicates the extreme thirst for liberation. Just as a man, when his house is on fire, rushes out straightaway to a tank of water to save himself, not minding even his wife and children, so also an earnest aspirant, to save himself from samsaric afflictions, will forsake all desires and seek a Guru. गृहे दह्यमाने तत्रस्थदह्यमानः पुरुषः यथा कलत्रपुत्रादिकं परित्यज्य स्वतापोपशमनार्थमेव बहिर्निर्गत्य तापोपशमनं कर्तुमि - च्छति, एवं सांसारिकतापोपशमनं संपादयितुं त्यक्तसर्वेषणः सन् मोक्षेच्छया सद्गुरुं वृणोति ॥ (Vasudevamanana)

180 ŚRĪVIDYASAPARYĀVĀSANĀ Sixth Avarana-Antardaśāra (-) The preceding Avarana referred to the approach towards the Guru and service to him. The sixth Avaraṇa signifies śra vana or “sitting at his feet” and listening with faith and devotion to his teachings. The essence of the Guru’s instruction is the Mahāvākya ’that thou art’, which inculcates the identity of Jiva and Brahman, and as the result of śravana, the disciple gains the firm conviction that the aim of all the Vedantic texts is such identity or the attainment of the state ‘where fear is not’ (abhaya). Sarvarakshakara This Chakra is known as (all-protecting), since like a raksha (amulet), śravana liberates the disciple from the clutches of the evil spirit of duality, makes him dwell in his own self and protects him for all time from the fear of the spirit taking possession of him again. स्वरूपावेशरूपके सर्वरक्षाकरे चक्रे । स्वरूपस्य साधकस्य आत्मनः आवेशः स्वरूपावेशः परशिवोऽहमिति मतिः । आवेशो हि लोके ब्रह्मराक्षसोऽहमितिवत् पराहंताप्रथा, तद्रूपके तन्निरूपके । रक्षां नाम सर्वस्मात् भेदप्रपञ्चलक्षणात् परिपन्थिनो रक्षा परशिवाभेदप्रतीतिरूपा ।। (Yoginihṛdaya VIII. 157. Com.)

KHANDA VI 181 तत्त्वमसीत्युपदेशवाक्यात् ’ जीवोऽहं, चतुरोऽहं’ इत्याद्याकारकसर्वाध्यासनिरासोपायेन ब्रह्मैवाहमिति स्वस्वरूपावेशकप्रं तदेव सर्वरक्षा || The Yoginis of this Chakra are styled Nigarbhayoginis. ‘Nigarbha’ means the Pratyagātman residing in a very secret spot. नितरां गर्भे अतिरहस्यस्थले स्थितत्वात् निगर्भः । The cave of the heart (guha) is beyond the five sheaths and it is there that the Pratyagātman shines. The mental modification that tends to disclose this Atman is therefore known as Nigarbhayogini. Or, ‘Nigarbha’ is Brahman itself which is ‘hidden’ to the ignorant as it is covered by the mantle of Ajñāna with its two folds of Avarana and Vikshepa and the state of mind that is associated with it is Nigarbhayogini. नाहं प्रकाशः सर्वस्य योगमायासमावृतः । मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ (Bhagavad Gitā VII.25). The Chakreśvari is called Tripuramalini as She protects the tripura or tripuți. मातृमानप्रमेयाणां पुराणां परिपोषिणी || त्रिपुरामालिनी ख्याता चक्रेशी सर्वमोहिनी । (Yoginihrdaya VIII. 158–159). ‘Protection’ is taking under one’s shelter and affording support. The existence of the Atman is CC-0 S. P. Dhar Collection. Digitized by eGangotri 182 SRIVIDYASAPARYAVASANĀ the support for the appearance of tripuți. The undifferentiating outlook is the absence of tripuți which causes all the delusions and it cannot be had except by gurūpadeśa. Prākāmya is the siddhi that removes the impure Avidyā and bestows the knowledge of the unattached Atman. विद्याशक्तिविशुद्धिं च सिद्धिं प्राकाम्यसंज्ञिताम् ॥ (Yoginihṛdaya viii. 159). It may also be taken to mean that which makes one the recipient of what is most desired. प्रकर्षेण काम्यं प्राकाम्यम्. What is most desired by all is only endless bliss. It can be had only through Atmajñāna. ज्ञानादेव तु कैवल्यम् . The Sarvamahankusamudra indicates the onepointedness of the mind, which is an important auxiliary to śravana. It is worthy of note that the following Santimantra (peace-chant) suggests this mudra:- वेदस्य म आणीस्थः श्रुतं मे मा प्रहासीरनेनाधीतेनाहोरात्रान्संदधामि । The Avaranadevatās of this Chakra are the benefits accruing from śravana as detailed below:-

1. Sarvajñā
2. Sarvasakti Akhandajñana. All-pervasive feeling “I am all”. KHANDA VI
3. Sarvaiśvaryaprada Acquisition 183 of the
4. Sarvajñānamayi 5. Sarvavyādhivināśinī 6. Sarvadhārasvarūpā
5. Sarvapapahara
6. Sarvānandamayi 9. Sarvarakshasvarūpiņi
7. Sarvepsitaphalaprada, characteristics of Is- vara e.g., eternity, purity, wisdom etc. Being all Jñana, Getting over all ills. Recognition of the existence of Atman in all. Liberation from all sins. Being all bliss. State of non-duality, removing all differentiation. Attainment of Mo- ksha. In the fourth, fifth and sixth Avaranas, the Asatvāpādakāvaraṇa part of Ajñāna i.e., the notion that Brahman does not exist, is removed by Parokshajñāna or intellectual recognition. Seventh Avarana-Ashṭakona (0-0) (७७-७८) An uttamadhikari, whose mind is free from obstacles to the direct realisation of Brahman, is able to feel “I am Brahman” the moment the Guru instructs him in the Mahāvākya. In the case of others, however, the two defects of Asambhavana

184 ŚRIVIDYASAPARYAVASANĀ or Samsaya (doubt) and Viparitabhavana (mis-comprehension) stand in the way of such an immediate realisation. These are the effects of the Abhana-padakāvaraṇa part of Ajñāna or the notion that Brahman, though existing, is not perceived. Of these, the former i.e., Samsaya is got over by manana. Manana is the cogitation by means of reasoning, discussion etc., on the purport of the Mahāvākyas as learnt from the Guru. अपरोक्षज्ञानप्रतिबन्धकाभानावरणकोर्यभूतासंभावनानि - वृत्त्यर्थं मननं कर्तव्यम् । This Avarana accordingly represents manana. It is only in this Avarana that the special feature of Sri Vidya is brought out. Śrī Vidya is Ahangrahopasana and is of the essence of manana, nididhyāsana and samadhi. If even after the initiation into the Mahāvākya by the Guru, the disciple is not able to realise Brahman, the only inference is that doubts and counter-ideas obsess him. It is the accepted truth of the Sastras that these obsessions occur only to Akṛtopasakas i.e.. those who have not duly performed upāsanā. The removal of Abhanapadakavarana which thus impedes direct realisation is the supreme end of Śrī Vidya upasana and it is the opinion of Śri Gaudapadacharya that such Akṛtopasakas should take to Sri Vidya for the attainment of direct realisation.

KHANDA VI 185 This idea of his is obtained from the opening sutra of his Śrī Vidya Mantraratnasūtras, as already explained on pp.20-21. As this Āvarana is designed to root out Samsaya, it is necessary to know the nature of such samsaya. Samsaya is existence in the mind of several conflicting ideas about a given topic. एकाधिकरणे परस्परविरुद्धनानाधर्मज्ञानमेव संशयः । This is of two kinds-Pramanagatasamsaya and Prameyagatasamsaya. Pramanagatasamsaya is the doubt whether all the Vedantic texts are authoritative or not with reference to the secondless Śiva. Prameyagatasamsaya is of two kinds :-Atmaprameyasamsaya and Anatmaprameyasamsaya. these, the latter is of countless varieties and a description of them is not of any use. Of Atmaprameyasamsaya is also of various kinds. as indicated below:- A-Regarding Atman as not distinct from Brahman: (1) Is Ätman different or not different from Brahman? (2) If it is not different, is it always so or only in Moksha? (3) If it is always not different, is it possessed of Ananda etc., or devoid of them?

186 SRIVIDYASAPARYĀVĀSANĀ (4) Although it is possessed of Ananda etc., are they qualities or do they inhere in it or form its Saktis? and so on. B-Regarding Atman itself: (1) Is Atman different from bodies etc. or not? (2) If it is different, is it microscopic, infinite or of medium size? (3) If infinite, is it a doer or non-doer? (4) If a non-doer, is it one or many with mutual differences? and so on. C-Regarding Isvara: (1) Is Iśvara an embodied Being living in Kailasa or Vaikuntha, or not? (2) Although infinite and without a body, does He stand in need of atoms and the like for the creation of the universe or does He create it by His mere will? (3) Although not in need of anything for creation, is He only a creator pure and simple, or is He both efficient and material cause? (4) Although both efficient and material cause, is He the bestower of the fruits of the actions of Jivas or not? (5) Although the bestower of the fruits, is He tainted with the blemishes of injustice etc., or free from such faults? etc., etc.

KHANDA VI 187 By the samanvaya or harmonisation of all Vedantic texts, the Pramanagatasamsaya disappears and by the knowledge of their non-incongruity, the Prameyagatasamsaya vanishes. Therefore this seventh Avarana, which wipes out all Samsaya, is suggestive of the investigation of the entire Vedantaśāstra. This Chakra is known as Sarvarogahara (i.e., curer of all disease) as it radically cures the disease of samsara by dispelling all doubts in regard to the direct realisation of Siva. अनित्याशुचि क्लेशरूपसंसारो रोगः । तस्य हरणे प्रभाव- शालीति सर्वरोगहरचक्रम् | The Yoginis of this Chakra are known as Rahasyayoginis. They represent the self-luminous undivided knowledge which is ultimately responsible for getting rid of samsara caused by the pursuit of duality. रहस्ययोगिनीर्देवि संसारदलनोज्ज्वले | सर्वरोगहरे चक्रे संस्थिता वीरवन्दिते । (Y.Hr. viii.162). Tripurasiddha, the Chakreśvari of this Avarana, stands for the contemplation of the everpresent Parasiva, transcending all doubts that arise out of the tripuți. मानमातृमेयरूपाणां त्रिपुराणामुत्तीर्णपरमशिवलक्षणां सि- द्धिं ध्यायेत् । (Yoginihṛdaya VIII.164, Com).

188 ŚRIVIDYASAPARYAVASANA Bhuktisiddhi is the getting rid of the mutual differences between ahanta and idantã and bringing about a unity between them according to the Brahmasūtra " अत्ता चराचरग्रहणात् “. शुद्धविद्याविशुद्धिं च भुक्तिसिद्धिं महेश्वरि । अहंतेदन्तयोरैक्यमिति विद्या निगद्यते " इति परापञ्चाशिकोक्तरीत्या शिवाद्वैतप्रथालक्षणायाः शुद्धविद्याया विशुद्धिः । “ज्ञानेन ज्ञेयमालोक्य पश्चात् ज्ञानं परित्यजेत्” इति प्रतिपादितरीत्या ज्ञातृज्ञानज्ञेयविभागशून्य निर्विकल्प बोधलक्षणपरमशिवसमावेशस्त- । । द्रूपिणी । अत एव भुक्तिसिद्धिः । “विश्वं शिवादिभूम्यन्तं चमत्काररसाश्रयम् इत्युक्तरीत्या महाभुक्तिः विश्वविषयिणी स्वसाधकस्य सिध्यति || (Yoginihrdaya VIII. 164.Com). " Sarvakhecharimudra is that modification of the mind which, rid of all doubts, is able to feel the constant Brahmasvarupa. The Avaranadevatas of this Chakra are the modifications of the mind in the process of manana. They are of the form of Śruti texts as described below :—

1. Vasinī: Those Vedic texts That establish that the whole world is Brahman which is not different frem Atman.

2. Kāmeśvarī : That define Brahman which is not different from Atman.

3. Modini:

4. Vimala:

5. Arunā:

6. Jayinī: KHANDA VI Those Vedic texts 189 That declare the result of a knowledge of the Atman which is not different from Brahman, That help to get over the super-. imposition of Ajñāna and recognise the underlying Chit. That declare the identity of Jiva and Brahman, That teach the undivided oneness of reality.

7. Sarveśvari: That treat of Jivanmukti.

8. Kaulini That treat of Videhamukti. make up the The above eight Saktis are the Vagdevatās, who represent all the Sastras that go to sabdapramāņa. They are of the mātṛkās. Ayudharchana. () form also of The Paddhati prescribes the worship of the four Ayudhas or weapons of Kameśvara and Kameśvari, namely, bana, dhanus, pāśa and ankuśa, in the west, north, east, and south respectively of the eighth Avarana and between it and the seventh Avaraṇa.

190 ŚRIVIDYASAPARYĀVĀSANĀ As the worship of these Ayudhas is to be performed after that of the seventh Chakra representing manana and before that of the eighth Chakra representing nididhyasana, it is apparent that the Ayudhas should signify the results of manana and the aids to nididhyasana. It has been pointed out above that as a consequence of manana, all doubts disappear. The mind, thus purified, begins to introspect and becomes fit for the direct realisation of the Atman. विशुद्धबुद्धेः परमात्मवेदनं तेनैव संसारसमूलनाशः ॥ (Vivekachūḍāmaṇi 150).. The significance of the Ayudhas is given thus in the Lalita Sahasranama:-the kodanda is the mind, the pañchabaṇas are the five subtle elements,, pāśa is desire and ankuśa is hatred. मनोरूपेक्षुकोदण्डा पञ्चतन्मात्रसायका । रागस्वरूपपाशाढ्या क्रोधाकाराङ्कुशोज्ज्वला || If it should be asked how these are useful in the realisation of the Atman, the answer is as follows: The five subtle elements stand for the five Jñanendriyas. If these are properly controlled. and made to merge in the mind, it can be prevented from looking outwardly and turned inwards. It can then be made to develop an intense interest in the realisation of the Atman and an utter dislike

KHANDA VI 191 for the objective world. What doubt is there then that these Ayudhas which represent the state of such a mind, are aids to Atmajñāna? Another explanation is also possible. The four Ayudhas may be said to be the removers of laya, vikshepa, kashaya and rasāsvāda, the four obstacles in the way to nididhyasana and samadhi. Thus:-

1. Pāśa removes the obstacle kashaya or confusion. The intense desire to realise Ãtman at any cost is pāśa. By this, ideas of anatman which constitute kashaya are ruled out.
2. Ankuśa removes the obstacle laya or sleep.. Ankuśa is a dislike for the anatman which is made up of names and forms.
3. Dhanus removes vikshepa or perturbation. Dhanus is the pure mind turned inwards. As there is no external activity to the pure mind, imaginations that make up vikshepa do not arise. or
4. Pañchabāṇas remove the obstacle rasasvāda infatuation. Pañchabānas stand for Jitendriyatva. The five Jñanendriyas when they are turned away from their vishayas, sabda etc., merge in the mind and there is no scope for rasasvāda. Thus the worship of the Ayudhas removes the obstacles to, and prepares the way for, nididhyasana which is represented by the eighth Avarana.

192 ŚRIVIDYĀSAPARYĀVĀSANĀ Eighth Avarana-Trikona (09-69) Nididhyasana should be performed to obtain the realisation of the identity with Paramatman with the help of the knowledge assured by manana. मननोदितविज्ञानात् परमात्मैक्यसिद्धये । निदिध्यासनरूपं हि विहितं तदुपासनम् ॥ (Tatvasarāyaṇa-Upasana Kanda) By Hence it can be safely inferred that nididhyasana is what this Avarana stands for. nididhyasana, the misconception “I do not perceive Siva” which is the effect of Abhānāpādakavarana, goes away. " कृतश्रवणमननस्य अपरोक्षात्मज्ञानप्रतिबन्धकाभाना- वृतिरूपविपरीत भावनानिवृत्त्यर्थं निदिध्यासा कर्तव्या. " Nididhyasana is the eradication of those modifications of the mind directed towards the objective world and the propagation of those towards the Atman. It is the fixing of the mind full of suddha satva steadily on the Atman as finally settled by manana. As samadhi is but the final stage of nididhyasana, wise men consider it as included in nididhyasana itself without treating it as a separate aid. The Sastras declare that the experience which is associated with the guddha triputi suggests nididhyasana and the KHANDA VI GIVI 193 experience अहं ब्रह्मास्मि which is associated with a face-to-face realisation suggests the savikalpasamadhi. Nirvikalpasamadhi is that state where tripuți is entirely absent. In nididhyasana the Atmākāra vṛtti is brought about by an effort. It is likened to the forced bend of the branch of a tree that lasts only as long as the hands keep a hold on it; when the effort to hold it is removed, the bend disappears and the branch resumes its original shape. So too in nididhyasana when the effort to retain the Atmakāra vṛtti ceases, there is an instant return to anatmākāravṛttis. Just as by repeated bending the branch retains the bend permanently, so also after repeated practice of nididhyasana the mind ceases to spring back to the repugnant anātmākāra ideas and remains ever as Atmākāra. What the Brahmasutras mention in the following two sutras (IV. i. 1, 12) deserves to be noted in this connection. आवृत्तिरसकृदुपदेशात् । आप्रायणात् तत्रापि हि दृष्टम् । If nididhyasana should be successful, VasanaManonāśa and Tatvajñana should be This is the conclusion of kshaya, acquired simultaneously. the Sastras. ……… वासनाक्षयविज्ञानमनोनाशा महामते । समकालं चिराभ्यस्ता भवन्ति फलदा इमे ॥ Ganito oivssendbet odajale (Annapurna Upd.) 13

194 ŚRĪVIDYASAPARYĀVĀSANĀ Without Vasanākshaya, Manonāśa does not accrue. Without Manonāśa, Tatvajñana does not arise and without Tatvajñāna, Vāsanākshaya does not show its appearance. As these three are thus interdependent, they should all be practised simultaneously. By such a practice a direct realisation of the identity of Brahman and Atman arises immediately. Some Sastras however declare Śanti, Santosha and Vichara to be the chief aids to a direct realisation. Some great men likewise hold that Vairagya, Uparati and Bodha are essential. Being calculated to produce the same result-direct realisation, these three sets are to be considered identical in sense though differing verbally. As Jivabrahmaikya or the identity of Jiva and Brahman, which can be aptly called ‘Sarvasiddhi,’ is realised in this Chakra, it goes by the name of Sarvasiddhiprada Chakra. It is also appropriate that the Chitsakti that has this Chakra as its super-imposition should be called Atirahasyayoginis as it is associated with the pure Atmākāra vṛtti which is the most superfine modification of the mind. The state of mind associated with nididhyasana transcends the sthula, sūkshma and kāraṇa sariras and can fitly be called the turiya or fourth state, in which subsists the suddhasatvic feeling of

KHANDA VI 195 all-embracing oneness. The Chitsakti whereon it is super-imposed is known as Tripuramba (i.e., mother of the three puras) Chakreśvari. वामादीनां पुराणां तु जननी त्रिपुराम्बिका | (Yoginihṛdaya. viii. 170) The firm conviction that before the creation of the universe made up of the Jagat, Jiva and Para, there was only the Chitsakti which is pure existence (सदेव सोम्येदमग्र आसीत् ) and that it is only by its will that this universe came into being, arises only in the state of nididhyasana where all thoughts of anatman are entirely absent. Therefore it is that Ichcha (i. e., will) siddhi and Sarvabija (ie source of all) mudra are said to pervade this Chakra. Of the four Avaranadevatās of this Chakra, Mahākāmesvarī represents Vāsanākshaya or extinction of latent impressions; Mahāvajreśvari, Manonāśa or dissolution of mind; Mahabhagamālini, Tatvajñāna or knowledge of reality; and Mahātripurasundari, Brahmātmaikya-aparokshajñāna or the direct realisation of the identity of Atman and Brahman. Though Mahātripurasundari is the Chakreśvari of the ninth Avarana or Bindu, which represents samadhi, She is included in the Avaraṇadevatas of this Chakra as savikalpasamadhi is but the perfection of nididhyasana, and it is not right

196 ŚRĪVIDYASAPARYĀVĀSANĀ to separate the two; nay, they are inseparable as pointed out by Bhaskararāya. अष्टाचत्रा नवद्वारा” इति श्रुतौ बिन्दुचक्रस्य त्रिकोणचक्र एवान्तर्भावमभिप्रेत्य चक्राष्टकत्वकथनमिति … । (Com, on Yoginihṛdaya viii, 167) This Avarana represents the fourth and fifth of the Jñanabhumikās, namely, Sattvapatti and Asamsakti. Sattvapatti is the attainment of the state of Sat or Brahman. Asamsakti is absolute freedom from clinging to the body and the objective world. As the result of these, Viparitabhāvanā, which, as stated on p. 184, is the remaining part of Abhanapadakāvaraṇa, disappears. With the disappearance of Samsaya in the seventh Avarana and of Viparitabhāvanā in the eighth, the two obstacles to direct realisation being overcome, such realisation is instantaneously made possible. The Ninth Avaraṇa-Bindu (42-43) This is the dot in the middle of the Śrī Chakra. The Sastras declare this as savikalpasamadhi or the fourth state, the Turiyavastha contemplated in the Mandukya text:- प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते व आत्मा स विज्ञेयः ।

AKHANDA VI viag 197 The following Upanishadic texts describe samādhi:– अहमेव परं ब्रह्म ब्रह्माहमिति संस्थितिः । समाधिः स तु विज्ञेयः सर्ववृत्तिनिरोधकः ॥ Jatoloa निर्विकारतया वृत्त्या ब्रह्माकारतया पुनः । वृत्तिविस्मरणं सम्यक्समाधिरभिधीयते ॥ यत्समत्वं तयोरत्र जीवात्मपरमात्मनोः । समस्तनष्टसंकल्पः समाधिरभिधीयते ॥ ब्रह्माकारमनोवृत्तिप्रवाहोऽहंकृतिं विना । avasutrx संप्रज्ञातसमाधिः स्याद्वयानाभ्यासप्रकर्षतः ।। ““I am verily Brahman ; Brahman is myself “—such direct realisation, free from all doubts and misapprehensions, is known as samadhi and it alone will exterminate all modifications of the mind. (Triśikhibrāhmana Upd.) That state is known as samadhi where the pure mind, unruffled like the waveless ocean, by virtue of the ripeness of nididhyasana becomes steadied in Brahman, entirely oblivious of all anātmavrttis. (Tejobindu Upd.) When the mind loses all its power of free imagination and when all ideations have ceased, the identity of Jiva and Brahman will be manifest. Samadhi is the direct realisation of this identity. (Saubhāgyalakshmi Upd.) CC-0 S. P. Dhar Collection. Digitized by eGangotri 198 of SRIVIDYASAPARYĀVĀSANĀ When by virtue of the intensity of the practicenididhyasana, the super-imposed ahankara vanishes, the mind becomes purely satvic, and there is a steady flow of the feeling of Atmic consciousness. This is known as samprajñāta (or savikalpa) samadhi. This state of savikalpasamadhi is what theBinduchakra stands for. In this Chakra, Kameśvara and Kameśvarī reside. Kāmesvara is the attributeless Brahman suggested by तत् and Kameśvari is the Kuṭastha, the witness-consciousness, suggested by, of the Mahāvākya. स्वसंवित्रिपुरादेवी लौहित्यं तद्विमर्शनम् । (Nityashoḍaśikārṇava V. 41) This Chakra, known as Sarvānandamaya, stands for the synthesis of all Anandas or Paramānanda referred to in the following Upanishadic texts:- आनन्दो ब्रह्मेति व्यजानात् । एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति । । That is the reason why the Paddhati says बिन्द्वभिन्नपरब्रह्मात्मके बिन्दुचक्रे. The following quotation is also worthy of note here:- वेदकवेद्ययोरहंतेदंतयोः शक्तिशिवयोरभेदैक्यविमर्श भूमि- रेव बिन्दुचक्रमिति ज्ञेयम् । This is the Kamakalā and as it is beyond the reach of word and thought, the yogini of this

KHANDA VI VISE 199 Chakra is known as Paraparātirahasya (i.e., very very secret) yogini. Just as the super-imposed world of duality appears with its three bodies known as sthula,. sūkshma and karana, so also the Vidyaprapañcha meant for the refutation of the super-imposition has a threefold embodiment-vidyasthūla, vidyāsūkshma and vidyamahākāraṇa sariras. These are in order manana, nididhyasana and savikalpasamadhi,. represented by the seventh, eighth and ninth Avaraņas respectively. These three are therefore known. as Vidyatripurachakras. It is significant that while the Chakreśvari of the third Avarana which represents the sushupti state or the Avidyakāraṇa śarīra is styled simply Tripurasundari, the Chakreśvari of the ninth Avarana or the Bindu which represents sa vikalpasamadhi or the Vidyamahākāraṇa śarīra is known as Mahātripurasundari. This distinction alone is sufficient to justify all that is mentioned in these pages about the metaphysical aspect of the Śrī Chakra, the underlying philosophy of the worship of the Avaranas and the real significance of the Avaranadevatas. The Avaranadevata of this Chakra is only Paradevatā Herself who is satchidaone-the nanda Parahanta. Śrutis like a fa and नेह नानास्ति किंचन are worth noting here.

200 ŚRIVIDYASAPARYĀVĀSANA Praptisiddhi is so called as it leads to the attainment of Brahman which is without attributes and beyond the turiya state. तुरीयातीतपदपरशिवविश्रान्तिलक्षणां सिद्धिं प्रापयति ददातीति प्राप्तिसिद्धिः ॥ The Sarvayonimudrā represents that state where Brahmananda is felt as a result of the coa- lescence of Śiva and Sakti or the identity of Jiva and Brahman. As the Bindu is not in any way connected with trikona but stands detached, there seems to be sufficient reason to maintain that it represents only the samādhi known as Asparśayoga or touchless Yoga mentioned in the Mandukya-Kärikā. Turiyavidya. (2-3 Footnote) This represents the identity of Jiva and Brahman or the coalescence of Siva and Sakti which is experienced in savikalpasamadhi or turiya. vastha. It is what is also known as Mahapurti Vidya in Sastras. This is the ne plus ultra of Sri Vidya and is the state where even the all-pervading Vimarśa sakti merges into the Mahaprakāśa or the Supreme Effulgence. The realisation of non-duality is Sarvanandamayachakra. This is also the Mahodyanapitha.

HARKHANDA VI or ततः पूर्वापरे व्योम्नि द्वादशान्तेऽच्युतात्मके । ओड्यापीठे निर्द्वन्द्वे निरालम्बे निरञ्जने ॥ 201 (Yogasikhopanishad). This Turiyavidya represents what is at the background of the turiyatita (= beyond the fourth) state. It is the śantyatītakala or the kala beyond santi. It is Parabrahman which is the coalescence of Prakasa and Vimarśa. It is Moksha, the highest form of Amṛta. It is the supreme matchless state which transcends and controls all mantras, all pithas or states of the mind, all yogas, all speech, all siddhis and all Vīras or Jñānis. It is also known as “sapekshika nirvikalpa samadhi.” The Sarvakamasiddhi and the Sarvatrikhandamudra pervade this Chakra. Sarvakāmasiddhi is that state where even the desire for the realisation of the identity of Atman and Brahman is absent. Sarvatrikhandamudra represents that state where the tripartite world (p. 106) appears in the partless self as a burnt cloth (the outline whereof is still visible in the charred remains) or a picture on a cinema screen. This suggests the state of a Jivanmukta. Here the Avarana portion of Ajñāna with its two aspects of asatvāpādakāvarana and abhânăpadakāvarana has been removed by Jñana and Vikshepa alone remains. The illusory appearance of water in a desert continues by virtue of Badhi-

202 ŚRIVIDYASAPARYĀVĀSANĀ tānuvṛtti (i.e., continuance in spite of refutation) even after one knows full well that there is and can be no water there. As long as the Sun’s rays, sandy waste land and the eyes continue to exist, the appearance of the mirage at midday is inevi table. This is known as sopādhikabhrānti. The appearance of the world to a Jivanmukta is of thiskind. As long as he has a body, the world will continue to appear to him. But he will not cometo grief by this sensing of the world, because he does not re-act to the sensing. Nor does it entail a re-birth in his case. Grain that has been fried will only appease hunger but will not sprout when it is sown. The enjoyment of a Jivanmukta is of a similar nature. Thus the worship of the ninth Avarana represents savikalpasamadhi and the state of a Jivan. mukta. (ii) Pañchapañchikā Pūjā. (28-29) The Paddhati says that above the Binduchakra the upasaka should imagine five stools piled oneover the other in the form of a throne and that in each of them, five deities should be worshipped. What these stand for is not however mentioned in any of the treatises dealing with vasanas. Therefore relying solely on the lotus feet of the Guru, an attempt is made here to suggest their significance. AMARAKHANDA VI divine 203 It is already stated that the Binduchakra represents savikalpasamadhi and as these five stools are said to be above the Binduchakra, it may safely be guessed that there should be five stages between savikalpasamadhi and nirvikalpasamadhi or sahajasthiti. Five such stages have been mentioned and explained at much length in the Tamil work on self-realisation self-realisation “Svanubhutirasayana” of Kodaganallur Sundarasvami, the great Brahmanishtha who flourished in South India in the last century (1831-1878). These five stages are in order Samya, Laya, Vināśa, Atyantabhava and Aikya. (a) Samya is that state where the Jivopadhi (3) merges in the Akhandabrahmopādhi (a) like water in milk, exhibiting only a semblance of the śuddha-sūkshma-tripuți. At Triveni in Prayag, although the dark waters of the Jumna and the crystal waters of the Ganges have united, the stream keeps on the dark colour for some distance; so it is in this samadhi. (b) Laya is that state where even the suddhasūkshmatriputi is merged and one entity aloneremains. (c) Vinasa is that state where the Akhandakara vṛtti or the Akhandopadhi disappears absolutely. Nivṛtti (disappearance) is of two kinds :layanivṛtti and nāśanivṛtti. e.g. the disappearance-

204 ŚRIVIDYASAPARYĀVĀSANĀ of the world in deep sleep and in the turiya state respectively. In (b) above, there is only layanivṛtti of the Akhandopadhi, while here there is its nāśanivṛtti. (d) Atyantābhāva is that state wherein there is the realisation of the non-existence at any time of differences in consciousness as the Jiva consciousness, Brahman consciousness or Akhanda or allpervading consciousness, apart from svabhava sthiti (natural condition), such differences being only contingent, not absolute. (e) Aikya. Some books on practical realisation. call this also Atītodita (inexpressible) or Anāmākhya (nameless); for it will not be right to call it even as Bodhātīta. It is difficult even to conceive of this and still more to describe it as such and such. The above is one way of explaining the Pañchapañchikas. These can, it seems, also be explained differently as follows:- The first pañchika-Bahyadṛśyānuviddha samādhi. The second 99 The third 39 The fourth The fifth ور -Bahyaśabdanuviddha 99 -Antaradṛśyanuviddha وو -Antaraśabdānuviddha 99 -Nirvikalpa samadhi. समाधिं सर्वदा कुर्याद्धृदये वाऽथवा बहिः । सविकल्पो निर्विकल्पः समाधिर्द्विविधो हृदि ॥

KHANDA VI Vina दृश्यशब्दानुभेदेन सविकल्पः पुनर्द्विधा । कामाद्याश्चित्तगा दृश्यास्तत्साक्षित्वेन चेतनम् ॥ ध्यायेद्दृश्यानुविद्धोऽयं समाधिः सविकल्पकः । असंगः सच्चिदानन्दः स्वप्रभो द्वैतवर्जितः ॥ अस्मीति शब्दविद्धोऽयं समाधिः सविकल्पकः । स्वानुभूतिरसावेशाद्दृश्यशब्दाद्यपेक्षितुः ॥ निर्विकल्पः समाधिः स्यान्निवातस्थितदीपवत् । 205 (Sarasvatirahasyopanishad) (iii) Shaddarśana Vidyā. (८९-९०) The Shaddarśana vidya is the knowledge that. it is the Chitśakti which is not different from Brahman that stands as the deity at the background of each of the six schools, namely, Bauddha, Vaidika, Saiva, Saura, Vaishnava and Sakta and bestows grace on the respective upasakas. (iv) The Shadādhāra pūjā. (९०)

The Sastras call the Chitsakti that is behind the six chakras in the body — Mūlādhāra, Svādhishthāna, Manipūra, Anāhata, Viśuddhi and Ajñāby the six names Sākinī, Kākinī, Lākinī, Rākiṇī, Dakini and Hakini respectively. These different names arise in consequence of the variations in the upadhis. It is these six yoginis that appear as CC-0 S. P. Dhar Collection. Digitized by eGangotri 206 ŚRIVIDYASAPARYĀVĀSANĀ Gaṇeśa, Brahma, Vishņu, Rudra (Sadasiva), Jiva and Paramatman. A clear knowledge that all the innumerable devatās are only manifestations of Parasakti Herself is obtained by this worship. (v) Amnayasamashți pūjā. (39-32) The word “Amnaya” means Veda. The four Amnayas-Purva, Dakshina, Paschima and Uttara-are respectively the Rk, Yajus, Atharvana and Sama Vedas. ऋचां प्राची महती दिगुच्यते दक्षिणामाहुर्यजुषां मनीषिणः । अथर्वणामङ्गिरसां प्रतीची साम्नामुदीची महती दिगुच्यते ॥ The Urdhvāmnāya is the vachyartha or the verbal sense of the Upanishads and the Anuttaramnaya, their lakshyartha or implied sense. This idea finds expression in the Amnayarahasya and Amnayasarasangraha. The ultimate purport of the Amnayapūjā is the firm conviction that the Chitśakti which is the lakshyartha of and which is not different from Brahman, is the supreme goal of the Vedas with their three Kandas-Karma, Upasana and Jñāna. Seven crores of Mahamantras are contained in these six Amnayas. It is very necessary to know that all these mantras only describe the Chitsakti which is not different from Brahman.

KHANDA VI Daṇḍanāthādi Nāmávaly archana. (93-98) 207 This item comprises the lists of names of Dandanāthā, Mantrini and Lalitamba. These lists are given in the Lalitopakhyāna. Mahāvārāhi or Dandanāthā (the commander of the army) is the Ahamkara tatva of Sri Lalita Mahātripurasundari, the Paradevata, who is the synthesis of the verbal sense of अहं. Mantrini or Syamala is the Buddhitatva and Lalitamba is the Paradevata Herself. Śankarāraṇya in his commentary on the Gauḍapāda sūtras says that the śakti of Parabrahman known as Chitsakti created this world-men, devaṭās and other beings-and that with a view to bless them, to give the purushārthas to devotees and to kill Bhaṇḍasura (who is Ajñāna), it not only took the form of the Devi but also assumed the forms of various śaktis to establish Dharma. Sahasranama and Trisati. ( ९४, १३३ - १५९, १६५ - १७२ ) It is necessary to learn the philosophical import of these names and contemplating thereon, to do nididhyasana. It has already been mentioned under Puja sanketa (p. 16) that pūja is in fact the realisation of the identity of Brahman and Atman. Therefore the worship with these names is really

208 SRIVIDYASAPARYĀVĀSANĀ nididhyāsana and samadhi. The one thousand names beginning with star and ending with श्रीललिताम्बिका and the three hundred names beginning with ककाररूपा and ending with ह्रींकारपरसौख्यदा when put in the dative case with : at the end are Mahāmantras. This idea should find a firm hold in the upasaka’s mind. (vi) Dhupa, Dipa, Naivedya etc. (92-903) In dealing with the sixty-four upacharas (p-147), the significance of the above three items has been mentioned in a way. Explanation thereof is attempted here from a different standpoint. Dhupa is the uniting with Atman which is the same as Brahman, all the objects of sense, śabda,. sparsa etc., by the power of the one-pointed mind. समस्तविषयाणां मनसः स्थैर्येण सर्वदा स्वीकरणं धूपः । (Bhavanopanishad). By throwing benzoin etc., into embers free from smoke, a sweet-smelling gas is produced. This is Dhupa. That part of the benzoin or other material which has the pleasant smell is separated when it is thrown into the embers. In a similar way by sacrificing sabda, sparśa etc., in the Chidagni which is no other than the Atman not different from Brahman, the aroma of the greatness of Jñanayoga is felt. Just as the fragrance of a

KHANDA VI 209 flowering tree is diffused for miles around, so also the greatness of holy Jñanis is felt throughout the fourteen worlds. यथा वृक्षस्य संपुष्पितस्य दूराद्गन्धो वाति एवं पुण्यस्य कर्मणो दूराद्गन्धो वाति । (Nārāyaṇopanishad.) Dipa is Vrttijñāna or the Jñana roused by that modification of the mind which unites the Atman with the ever self-effulgent Brahman. Without this Vrttijñāna, the darkness of Ajñāna pervading inside and out will not disappear. Just as light is the enemy of darkness, so also Vrttijñana is the enemy of Ajñana. also known as Akhandakaravṛtti. सुप्रकाशो महादीपः सर्वत्र तिमिरापहः । सबाह्याभ्यन्तरज्योतिर्दीपोऽयं प्रतिगृह्यताम् ॥ This is Naivedya:-To lose sight of the gross aspect of the jalabhaga or the watery part of the body made up of the five bhūtas by a knowledge of its unreality and to look upon the Satchidananda aspect of it is the philosophy behind naivedya, (vide p. 19). Here in the word ‘body’ should be included also the bhokta, bhogya and bhoga. The Paddhati says that the naivedya should be offered to the Paradevata with a feeling of tādātmya. नैवेद्यजातं तादात्म्येन समर्पयेत्. Tādātmya is ‘imaginary difference and real non-difference.’ Ignoring the imaginary differences of name and form super- 14

210 ŚRIVIDYASAPARYĀVĀSANĀ imposed and recognising the real sat-chit-ananda is the attainment of tādatmya. For the elimination above spoken of, certain samskāras or purificatory acts have been laid down in the Paddhati. They are:- I. Nirikshana or looking at the naivedya uttering the Mulamantra. By so looking, the Chetana that is the background of the visible object in front and the Chetana of the pramata or the person looking unite and a knowledge of the prameya, the articles of naivedya, is formed. By this nirikshana the object is transformed into knowledge. II. Prokshana or sprinkling water:- (1) Repeating the astramantra. By this the removal of the super-impositions of name and form which are responsible for the differences in the objects offered is suggested. (2) After sanctifying it with the Amṛtamrtyunjaya mantra. What can conquer Mṛtyu or death is only amṛta. This is satya or truth which is irrefutable in the three times-present, past and future. That the naivedya is Sat in essence is evident from the verse quoted in the Paddhati. चित्पात्रे सद्धविः सौख्यं विविधानेकभक्षणम् । The Paddhati prescribes the Chakramudra in this connection. Brahmajñāna is the Chakra. It is the Akhaṇḍākāravṛtti.

KHANDA VI हृदयग्रन्थिरस्तित्वे छेदने ब्रह्मचक्रकम् । 211 (3) Doshanirasana or the removal of impurity-The susceptibility of the articles of naivedya to be seen by the eye, smelt by the nose and tasted by the tongue is their impurity. This is got rid of by drying by the Vayubija, burning by the Agnibija and wetting by the Amṛtabija a, by sprinkling drops of the Visesharghya and by consecration with the mulamantra thereafter. The articles are thereby freed from faults and become all Chit. (4) Consecration by the Kamadhenu mantra:-What yields all desires is known as Kamadhenu, and that is the state which desires nothing. This is called Aptakāmatva and is attained only by the Atmajñāni. आत्मलाभ एव आप्तकामत्वम् . The Kamadhenu is the Paradevata Herself and when the articles of naivedya are resolved into unconditioned Chit, they become virtually the Chitsakti or Kamadhenu. The meaning of the Kāmadhenu mantra - ओं क्लीं कामदुघे अमोघे वरदे विच्चे स्फुर * -is as follows:–“Oh Kamadhenu, who स्फुर never fails, who bestows all kinds of boons, and who is Satchidananda, be pleased to infuse into me all earthly and heavenly endowments, as also Moksha.” fa-a (chit) + (sat)+(ananda). It is thus clear that the idea behind all these samskāras on the naivedya is the conception of it

212 ŚRĪVIDYASAPARYĀVĀSANĀ as vidyamaya. The next instruction in the Paddhati to place a vessel with some Viśeshärghya by the side of the naivedya is only to strengthen such conception. Before the articles of naivedya are removed, the Paddhati lays down that bits thereof should be put into the Balipatra for disposal as indicated in Khanda IX infra.

= Kuladipa. (3) Kula triputi (knower, known and knowledge) and Dipa Jñana or Chetana. The appearance of triputi is due to illusory differences super-imposed on the pure Chetana. Triputi is of two kinds :bahya or external, and antara or internal, according as it relates to the gross or the subtle world. Both are the outcome of Avidya and are in consequence impure. अन्तस्तेजो बहिस्तेज एकीकृत्यामितप्रभम् । त्रिधा दीपं परिभ्राम्य कुलदीपं निवेदये || The above verse recited in offering the Kuladipa means:-“Uniting the Jñana at the background of the antaratriputi with that at the background of the bahyatripuți, and revolving the dipa of immeasureable brilliance thrice, I offer this Kuladipa.” The identification of the two triputis is possible only by looking at their substratum. By such identification, a luminosity far beyond all measure and incapabel KHANDA VI 213 of division is recognised. The upasaka should contemplate on this unbroken brilliance thrice and in the end dedicate even this contemplation, which is virtually Akhandakaravṛtti, to the Mahaprakāśa or Supreme Effulgence, i.e., merge it therein. It should be understood that the first contemplation is to get over the impure bahyatripuți, the next to eliminate the impure antaratriputi and the last to remove even the pure tripuți. Karpūranirajana. (33) Nirajana means illuminating the Parade vata who is not different from the Atman by the bright flame of camphor. That there is no other radiance that can illuminate the self-effulgent Chitsakti is an accepted conclusion. न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति || (Mundaka ii. 10) न तद्भासयते सूर्यो न शशाङ्को न पावकः । (Gitā xv. 6) Illumination of the Chitśakti therefore means only the removal of the veil of Avidya or Maya thereon and such removal of Avidya can be effected only by Vidya. The flame of camphor accordingly represents only Akhaṇḍākārajñāna. Just as the lighted camphor loses itself entirely in the flame

214 ŚRIVIDYASAPARYĀVĀSANĀ leaving no remnant behind, so also the variegated world of names and forms disappears with its rootwhen the light of Akhandākāravṛtti is applied to it. Mantrapushpa. (ss) Mantrapushpa or consecrated pushpañjali is the offering of a handful of flowers, which are of the form of mantras, to the Paradevatā. Mantra means “that which liberates from the ocean of sorrow those who meditate on it.” ga gfà. It is only the Mahāvākya inculcating the identity. of Jiva and Brahman that can effect such liberation. Likening Brahmavidya to a tree, the Atmagocharavṛttis form its flowers and the direct realisation of the identity of Atman and Brahman, their fruit. Pushpanjali accordingly connotes continuous Akhaṇḍākāravṛtti. It should be clearly understood that the purpose of the vṛtti is merely the removal of the veil of Ajñana, when the self-luminous Brahman reveals itself. This will be evident for instance from the following verse included in the collection of nine in the Paddhati निरावरणसंविदुद्गमपरास्तभेदोल्लस- त्पदास्पदचिदेकतावरशरीरिणि स्वैरिणि । रसायनतरङ्गिणीरुचितरङ्गसंचारिणि प्रकामपरिपूरणि प्रसृत एष पुष्पाञ्जलिः ||

KHANDA VI 215 “To you who are the pure samvit unobscured by Avidya, who are Chit revealing itself on the extinction of all sense of differentiation, who shine in your own greatness, who are moving on the waves in the ocean of Brahmananda and who bestow Moksha, the synthesis of all desires, I humbly offer this Pushpāñjali.” Resumé OF KHANDA VI. Topic. Avaranas Pañchapañchikā Shaddarśana vidya Shaḍādhāra pūjā Vāsanā. Vide tabular state- ment. Samya etc. samādhis or Antaradṛsyanuviddha etc. samadhis. Chitśakti at the background of all the six darśanas. Knowledge that all devatās are only manifestations of Parāśakti.

216 Topic. SRIVIDYASAPARYAVASANĀ Shaḍāmnāya pūjā Väsana. Knowledge that Chitsakti is the Dandanatha or Mahavärāhī Mantrini or Syamalā Sahasranama etc. archana Dhupa Dipa Naivedya Kuladipa Karpuranirajana Mantrapushpa supreme goal of all the Vedas. Ahankaratatva of the Paradevata. Buddhitatva of the Paradevatā. Nididhyasana and samadhi. Sacrificing objects of sense in the fire of Chit. Vrttijñāna. Casting off ideas of name and form looking upon the Satchitananda. Merging even the akhaṇḍākāravṛtti in the Supreme- Effulgence. Disappearance of the world of name and form in Chit. Continuous akhan- ḍākāravṛtti.

KHANDA VII Kāmakalādhyāna (103-10). This Khanda treats exclusively of Kāmakalā and its contemplation. Kamakala is the samarasya. of Siva and Sakti, or what is known in the Vedanta as Jivabrahmaikya. It is represented in two forms and its contemplation is likewise twofold. Two forms of Kamakala :-(1) Kamakala is indicated by the word of two letters अहं. cf. अहमाकाराख्यसिद्ध कामकला. The following text of Sanketapaddhati deserves to be noted in this connection. अहमित्येकमद्वैतं यत्प्रकाशात्मविभ्रमः । azıt: aâquisa: 9610: 978: faa: 11 हकारोऽन्त्यः कलारूपो विमर्शाख्यः प्रकीर्तितः । अनयोः सामरस्यं यत् परस्मिन्नहमि स्फुटम् ॥ The letter, a It means “अहं is a unique entity without second. The letter, the first in the alphabet, denotes Parasiva or Kama, the embodiment of Prakasa and, the last letter of the alphabet,. Chitsakti or Kala, the embodiment of Vimarsa. The union of the two letters ar is thus clearly Kamakala.” The word is also said to stand for

218 ŚRIVIDYASAPARYĀVĀSANĀ universe and the Atman in the the whole following Śruti :— अशिरस्कं हकारान्तमशेषाकारसंस्थितम् । अजस्रमुच्चरन्तं स्वं तमात्मानमुपास्महे || (2) For the benefit of the mandadhikāris, however, some Sastras represent this, the supreme eternal Kamakala, by the single syllable ईं. This letter ईं has been declared in the Srutis as equivalent to the Pranava. As the Pranava has four components, so also is made up of four :rakta, śukla and miśra bindus and samvit (or hārdhakalā). ईकारोर्ध्वगतो बिन्दुः मुखं भानुरधोगतौ । स्तनौ दहनशीतांशू योनिर्धकळा भवेत् ॥ स्वान्तर्गतानन्ताक्षरराशिमहामन्त्रमयी पूर्णाहंतामयी प्रकाशानन्दसारा बिन्दुत्रयसमष्टिभूतदिव्याक्षररूपिणी कामकला नाम महात्रिपुरसुन्दरी परमयोगिभिः महामाहेश्वरैः अनिशमनुस्मर्त- व्येति ॥ (Com. on Kāmakalāvilāsa I. 7 ) ईकारस्य बिन्दुविसर्गात्मनः शिवशक्त्योः अकारहकारयोः (Manorama com: on Tantraraja) -सामरस्यरूपत्वात् । Both the forms of Kamakala are indicated in the following two verses of Nityashoḍaśikarṇava. तामीकाराक्षरोद्धारां सारात्सारां परात्पराम् । प्रणमामि महादेवीं परमानन्दरूपिणीम् ॥ वन्दे तां अहं अक्षय्यां क्षकाराक्षररूपिणीम् । (I, 8, 10 ).

KHANDA VII 219 Two methods of contemplation:One is sthūla (gross) and the other, sūkshma (refined). The former is described in such verses as these :- अग्रबिन्दुपरिकल्पिताननां मध्यबिन्दुरचितस्तनद्वयीम् । नादबिन्दुरशनागुणास्पदां नौमि ते परशिवे परां कलाम् ॥ मिहिरबिन्दुमुखीं तदधोलसच्छशिहुताशन बिन्दुयुगस्तनीम् । सहपरार्धकलारशनास्पदां भजति नित्यमिमां परदेवताम् ॥ मुखं बिन्दुं कृत्वा कुचयुगमधस्तस्य तदधो हरार्धं ध्यायेद्यो हरमहिषि ते मन्मथकलाम् । The miśra, rakta and śukla bindus are to be imagined in and they are to be contemplated as the face, the breasts and the yoni respectively and the whole identified with oneself. fication, the enjoyment of the assured. By such identihighest bliss is कारणभूतयोः बिन्दुविसर्जनीययोः ऐक्यरूपस्य ईकारस्य स्वात्मत्वेन भावनायां परमानन्दानुभव इति ॥ The sūkshma or refined mode consists in contemplating on the Kámakala as Ahanta made up of the Prakāśa (अ ) and the Vimars (ह) considering the entire universe as coming out of, existing in and dissolving in, oneself and oneself as Brahman, as indicated in the Kaivalya Upanishad : मय्येव सकलं जातं मयि सर्वं प्रतिष्ठितम् । मयि सर्वं लयं याति तद्ब्रह्माद्वयमस्म्यहम् ||

220 ŚRĪVIDYASAPARYĀVĀSANĀ It is this sūkshma mode that deserves to be investigated here. The following are some of the descriptions of it in the Sastras :- सर्वदा त्वन्तरानन्दः सर्वतत्वौघनिर्भरः । शिवश्चिदानन्दघनः परमाक्षरविग्रहः || स्वात्मैव सर्वजन्तूनामेक एव महेश्वरः । चित्स्वरूपोऽहमित्येवमखण्डामर्शबृंहितः ।। (Pratyabhijñā) नात्र कालः कलाभावो नैकता न च देवता । सुनिर्वाणं परं शुद्धं रुद्रवक्त्रं तदुच्यते ॥ शिवशक्तिरिति ख्यातं निर्विकल्पं निरञ्जनम् । पश्यातीतं वरारोहे वाङ्मनोतीतमद्भुतम् ॥ अनिष्कळं च सकळं नीरूपं निर्विकल्पकम् । निर्द्वन्द्वं परमं तत्त्वं शिवाख्यं परमं पदम् ॥ (Svacchandasangraha) बैन्दवे परमाकाशे सच्चिदानन्दलक्षणे । निष्प्रपञ्चे निराभासे निर्विकल्पे निरामये ॥ अनुत्तरचमत्कारपरामर्शपवित्रिते । निरुत्तरमहाशून्ये शून्यशून्यान्तवर्जिते ।। स्त्रीपुंनपुंसकाख्याभिः कल्पनाभिरकल्पिते । आदिमध्यान्तनिर्मुक्ते भावपञ्चकभासिते ।। सर्वोपमानरहिते प्रकाशानुभवात्मिके || (Amštānandayogi) CC-0 S. P. Dhar Collection. Digitized by eGangotri KHANDA VII चतुरण्डमहारत्नमण्डितं विश्वविग्रहम् । क्षित्यादिशिवपर्यन्तं व्याप्यावस्थाचतुष्टयम् ॥ पिण्डं विभाव्य तन्मध्ये सर्वातीतघनां पराम् । तुर्यातीतां चिदानन्दरससारामनुत्तमाम् ॥ तत्रापि स्वेच्छयोपात्तजागरादिदशां पराम् । अशेषसंविदामन्तर्मुखविश्रान्तिरूपिणीम् ॥ अनन्तकोटिचन्द्रार्कसंनिभां षोडशाधिकाम् । स्वान्तर्गतैकतापन्नषट्त्रिंशत्तत्व संचयाम् ॥ सर्वोत्तीर्णां महाविन्दुरूपामाराधयाम्यहम् ।। 221 (Chidananda vāsanā) A scrutiny of these texts cannot fail to lead one to the conclusion that the contemplation of Kāmakalā is only the feeling of पूर्णोsहं “ I am the whole,” which is the state of non-duality——the highest fruit of all Sastras and the supreme end of Upāsanā. In the Paddhati, the word itself has been treated as a mantra and the letters comprising it have been split up as below and their significance explained. A knowledge thereof will certainly advance the contemplation of Kamakala and is therefore quite essential. क् + अ + अ = का म् +अ म क् + अ

= रु ल् + अ + अ

. ला. CC-0S.P. Dhar Collection. Digitized by eGangotri KHANDA VIII. Homa (१०४,११५ – १३२) This Khanda with its Appendix lays down the elaborate ritual pertaining to Homa, but adds that the ceremonial may be gone through or omitted altogether according to convenience, its performance no doubt conferring merit, its omission involving however no sin. tyo The word, from the root to sacrifice, means an offering or gift of what is in one’s possession, but is restricted in application to oblations to gods offered into the consecrated fire. Though such bahya or external Homa is declared to be optional, its metaphysical aspect or the antara (internal) Homa cannot be ignored but should be well understood and it is accordingly dealt with here in some detail. The Paddhati at the outset requires that the altar for the Homa should be provided in the north-east of the chamber of worship. What is the significance of specifying the north-east for this purpose? The following evidently supplies the clue. It is a settled conclusion of the Upanishads KHANDA VIII 223 that the Sahasrara in the Chitchandramandala is a lotus of eight large-size petals pointing in the eight directions, with one hundred and twenty-five smaller petals in each, that in the pericarp of the lotus is the “hamsa” or the Jivātman and that he moves in the eight petals etc., with varying modifications of the mind. In describing these modifications, the Hamsopanishad says that in thenorth-east petal, the Jivātman is permeated by a desire for making gifts and renouncing possessions.. तस्याष्टधा वृत्तिर्भवति, पूर्वदळे पुण्ये मतिः ईशान्ये द्रव्यदानं त्यागबुद्धिश्व, मध्ये वैराग्यं ।

The Naradaparivrajakopanishad however says that in that quarter, tatvajñana or knowledge of thereality arises. प्राग्दले पुण्यवृत्तिः * * * ईशान्ये ज्ञानं, कर्णिकायां वैराग्यं, केसरेष्वात्मचिन्ता. Both mean practically the same thing; for is not the renunciation of attachment to the super-impositions the knowledge of the substratum? The chamber of worship representing, as it does, the pure mind (p. 45), it is. only appropriate that its north-east, which is associated with renunciation, should have been prescribed for Homa. What is it that should be sacrificed? Not only all that one possesses but also the egotistic idea of one’s ownership of them, or in other words the

224 ŚRIVIDYASAPARYĀVĀSANĀ Ahanta and Mamata i.e., the feelings of “I” and “mine”. This is the conclusion of the Jñanaśāstras. Why? Because both of them are only illusory creations (adhyāropa) of Avidya on the Atman, ahanta being the feeling of “I” in regard to the three bodies and the five sheaths which are not the self and mamata, the feeling of “mine” in respect of internal and external objects not really pertaining to the self. It is these feelings of “I” and “mine” that constitute bondage and they should therefore be sacrificed in the fire of knowledge. ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा । (Gita. iv. 37 ) The following text of Jñānārṇava also deserves to be noticed in this connection. पराहंतामये सर्वज्ञानदीपविजृम्भि॑ते । संविदन्नौ हुनेदेवि प्रपञ्चहविरुत्कटम् ॥ According to it it is the universe that is áehoblation to be thrown into the fire of Parahantt or Atman, Jñanavasishṭha and other authori tative works declare that the mind with sankalpas and vikalpas is the universe. The mind which is the cause of the super-imposition of the feelings of self and ownership which constitute the universe is therefore the fit article for sacrifice into the samvit agni which is Atman itself.

KHANDA VIII IVED अन्तर्निरन्तरमनिन्धनमेधमाने मोहान्धकारपरिपन्थिनि संविदन्नौ । कस्मिंश्चिदद्भुतमरीचिविकासभूमौ विश्वं जुहोमि वसुधादिशिवावसानम् ॥ 225 (Chintamanistava 58) तावदग्नौ न होतव्यं तत्तत्तन्त्रोदितं यथा । यावदात्ममहावह्नौ मनः पूर्णाहुति हुनेत् ॥ (Nityashodasikarnava V, 40) As long as the mind which is the universe is not offered as Pūrṇāhuti in the great fire of Atman which has no limitations of time, space or objectivity, the offerings of external objects into the fire by prescribed sacrificial rites will not be considered duly offered. But if the mind has been sacrificed in the fire of Atman, even the external sacrifice takes the form of Jñanahoma. As long as modifications of the mind continue to arise, attempts should be made to get rid of them then and there by dissolution and when one feels sure that there are no further vāsanās in the mind to give rise to modifications, he has reached the stage of Vasanākshaya, which is Manonaśa, the purṇāhuti above spoken of. W The same idea is expressed in the Tantrarāja. होमो विश्वविकल्पानामात्मन्यस्तमयो मतः । 15

226 ŚRIVIDYASAPARYĀVĀSANĀ Homa is the merging of all differences appertinent to the universe in the Atman. The Bhavanopanishad also expresses the same idea thus:- अहं, त्वं, अस्ति, नास्ति, कर्तव्यं, अकर्तव्यं, उपासितव्यं इति विकल्पानाम् आत्मनि विलापनं होम: । The Jñanarnava mentions as follows in the Jñanahomapatala :- पुण्यपापे हविर्देवि कृत्याकृत्ये हविः प्रिये । संकल्पश्च विकल्पश्च धर्माधर्मौ हविस्तथा ॥ जुहुयात्परमेशानि आत्माग्नौ मनसा स्रुचा । “One should sacrifice in the ātmāgni (chit agni) all pairs of opposites-merits and demerits, lawful and unlawful acts, samkalpas and vikalpas, and Dharma and adharma-with the mind as the ladle.” It further says:- निष्प्रपञ्चो यदा देवि जायते मन्त्रवित्तमः । तदा सच्चिन्मयः साक्षात्केवलं ब्रह्मसाधकः ॥ When the ideas of differences in the universe are removed owing to the extermination of vasanās, manonāśa sets in. Simultaneously, tatvajñāna or the ability to perceive directly Brahman which is satchitananda dawns on the aspirant, In Sri Lalitopakhyāna, it is mentioned that Lalita, who is satchitananda, appeared in the great sacrifice known as Sarvasamhāra yaga. This appearance of Lalita, the lakshyartha or the CC-0S.P. Dhar Collection. Digitized by eGangotri KHANDA VIII 227 ultimate meaning of g in the Mahāvākya, is only the aforesaid tatvajñāna. In the Fourth Khanda (pp. 133-34), under Atmapātrasvikara, the meaning of Antarahoma has been explained. It is worth referring to it now. Does it not show clearly that Mahāyāga is no other than the getting rid of Jivabhāva ? Resumé OF KHANDA VIII. Topic. Vāsanā. Chamber of worship Pure mind. Its north-east Homadravy a Sacrificial fire Desire for renunciation. Mind with sankalpas and vikalpas. Chitagni or Atman.

KHANDA IX From Balidana to Haviḥpratipatti. (903-999) This Khanda treats of the following topics:–(i) Balidana–Pradakshina–Namaskara–Japa. (ii) Stotra of Devi. (iii) Suvāsinīpūjā–Alipatradāna. (iv) Samayikapūjā. (v) Tatvaśodhana-Havihpratipatti. (i) Balidāna. (102-104) The Paddhati lays down that to the right of the Devi, a vyāpakamandala should be drawn with the Samanyārghya and that the balipatra referred to on p. 212 should be placed therein. After sprinkling water consecrated by repeating the mantra î सर्वविघ्नकृद्भयः सर्वभूतेभ्यो हुं फट् स्वाहा thrice, the bali should be offered to the bhūtas. Balidana is the offering of an object to a devatā. In this sense, naivedya dealt with in Khanda VI will also be bali; but it is not usual to call it so. Though both are alike religious offerings, there is this difference between them:while in the case of naivedya, the offerer is required to partake

KHANDA IX

229

of the offering, he is not permitted to do so in respect of bali. The Bhagavad Gita extols the merit of the former in these terms:-

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः । (iii. 13)

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ॥

(iv. 31)

Those who partake of the remains of a yajña “are relieved of all sins” and “attain Brahman.”

Balidana here is to the bhūtas or evil spirits putting obstacles in the way of the regular performance of the ritual. In regard to the Jñānayajñā of Sri Vidya, it has been mentioned on p. 78 that the real obstacles to it are ideas of duality. The agency responsible for such ideas is the adventitious Ajñana. “बलिदेव्यः स्वमायाः स्युः " says the Tantraraja (xxxv. 3) and the commentator Saubhagyānandanātha explains

as अतस्मिन् तद्बुद्धिं जनयित्वा उन्मार्गप्रवर्तिकाः शक्तयः i.e, those Saktis that lead one astray by inducing erroneous knowledge. Erroneous knowledge or adhyāsa as it is called is of two kinds-nirupādhika and sopadhika-common examples whereof the perception of a serpent in a rope and the appearance of water in a sandy waste respectively. The sakti that gives rise to such erroneous perceptions and their concomitants, fear, joy etc. is known as Maya or Ajñāna, and it is to this bhūta that the balidāna has to be made.

230 ŚRIVIDYASAPARYAVASANĀ For the removal of such malefic influences a prayer was no doubt sent forth at the very outset (p.78) that they “might perish by the command of Śiva”. But whatever the strength of feeling behind that prayer, they keep on appearing again and again by Badhitanuvṛtti (explained on p. 202) as in the case of the mirage. It is necessary to note that the persistence of such erroneous perception even after the knowledge of the background! is due to the upadhi alone. The appearance of the universe to a Jivanmukta is due to upadhi. Just as for the mirage, the Sun’s rays, the sand, the eyes of the beholder etc., are the upadhis, so also for the appearance of the universe to a Jivanmukta, his body is the upadhi. This body continues: to exist till his prarabdha is worked off. “Does not prarabdha cease for a Jivanmukta?” is a legitimate question. True; for a Juani there is no prarabdha. The moment the adhyasa of “I” on his body ceased on attaining tatvajñāna, his prarabdha karma also had died out. ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा । says the Gītā (iv. 37). But in the eyes of others it appears as if there is a portion of prarabdha still left over. According to the Manishapañchaka text quoted on p.128, the Jñani makes over his body to prārabdha. Therefore, the body alone is the remnant of his prärabdha and as it has been accepted that the body is the upadhi for the appearance of

KHANDA IX 231 the universe, such appearance is bound to persist as long as the body exists. But the appearance of the universe that was formerly an obstacle to his attainment of Jñana is really no impediment after his attaining Jñana. The appearance is caused by vikshepaśakti.. Ajñāna has, as already stated on p. 88, two śaktis: -avarana and vikshepa. It is only vikshepa associated with avarana that brings about bondage. Vikshepa alone without avarana is incapable of producing bondage. To a Jivanmukta the appearance of the world is due to vikshepa unassociated with avarana; for has not avarana been destroyed already by Atmajñāna? For the appearance of the world and for the body which is the upadhi Therefore therefor, the mind alone is the cause. the mind alone is the bhuta and balidāna is madeto satisfy it. This is a great secret. The Paddhati says " बलिपात्रे निवेदनसामग्रीः किंचिfa.” It therefore appears that the ajñānāmśas, i.e., nama and rūpa, of the articles offered as naivedya to the devata are alone meant for balidāna. What can be identified with Chitśakti that is not different from Atman are only asti.bhatipriya. Nama and rupa, being inert, cannot be identified with the chetana. अस्ति भाति प्रियं रूपं नाम चेत्यंशपञ्चकम् | आद्यत्रयं ब्रह्मरूपं जगद्रूपं ततो द्वयम् ।।

232 SRIVIDYASAPARYĀVĀSANĀ The Akhandakaravṛtti is the Vyapakamaṇdala on which the bali is offered. Having eliminated name and form by the two syllables a and, the prakāśa and vimarśa pranavas, the upāsaka should offer them to the obstructing bhūtas and drive these far away. The particles indicate the act of driving. After balidāna in this manner, the Paddhati lays down Pradakshina, Namaskara and Japa. Pradakshina: The significance of pradakshina is the elimination of the gross or jada aspect i.e., name and form of the objects of sense which the mind in its various modifications tries to reach and merging them in Brahman. Namaskāra is remaining as Brahman without the slightest trace of names and forms. Japa can be classed under three heads-ni- gada, upamśu and manasika. Nigada is pro- nouncing the mantra aloud, upāmsu is to pronounce it in such a way that it is audible only to oneself and manasika is mental contemplation. Of these it is the manasika alone that is said to be prescribed for the uttamādhikāris. Japa is included in vāchika yajña or oral worship. संयतेन्द्रियसंचारं प्रोच्चरेन्नादमान्तरम् । एष एव जपः प्रोक्तो न च बाह्यजपो जपः ॥ (Nityashoḍaśikārṇava, v. 39) AMAZ KHANDA IX 233 व्याख्यानम् —संयतः निरुद्धः इन्द्रियाणां ज्ञानकर्मेन्द्रियाणां संचारः स्वस्वविषयाभिमुखी प्रवृत्तिः यस्मिन्कर्मणि तद्यथा भवति तथा आन्तरं अन्तरकृत्रिमतया प्रसरन्तं नादं अनाहतं प्रोच्चरेत् । एष एव जपः सर्ववर्णप्रकृतिभूतनादाभ्यासेन सर्वमन्त्राणां युगपदेव सिद्धिजनकत्वात् । बाह्यो वैखरीरूपवर्णानुपूर्वीविशेषोच्चारणरूपो जपो न जपः । नाखिलमन्त्रसिद्धिदायकः । तत्तदानुपूर्वीमात्रसिद्धिजनकत्वादिति भावः । After controlling all outward tendencies of the mind through the jñanendriyas and the karmendriyas, enjoying the Anahatanāda in its natural flow is mānasikajapa. This nada is the root-cause These There- of all the letters of the alphabet. letters form the basis of all the mantras. fore the enjoyment of nada produces the siddhi of all mantras. By repeating aloud a certain mantra, only the siddhi of that particular mantra is obtained, and not of all mantras. For a more detailed treatment reference may be made to Varivasyārahasya I.44. (ii) Stotra. (१०५-१०८) The Bhāvanopanishad says (p. 19 supra) that stotra is the act of withdrawing into Brahman the nada which is the abode of all letters; but the most esoteric sense of stotra is the contemplation of the positive and negative attributes of the Chit- CC-0S.P. Dhar Collection. Digitized by eGangotri 234 ŚRIVIDYASAPARYĀVĀSANĀ sakti, the object of worship. As in the ultimate state there is nothing else besides the Chitśakti, which is Atman undifferentiated from Brahman, what objection is there in holding that stotra is only the contemplation of ātman ? को वा वन्द्यो मदन्यतः “Who else is there fit to be worshipped except myself?” In the Paddhati twelve stanzas beginning with गणेशग्रहनक्षत्रयोगिनीराशि रूपिणीम् and ending with चतुराज्ञाकोशभूतां नौमि श्रीत्रिपुरामहम् have been included for stotra. For the philosophical significance of these, the mangalacharana (auspicious introduction) to the Nityashoḍaśikarṇava and Tantrarája II. 88100 may be referred to. It is not dealt with here for want of space. (iii) Suvasinīpūjā. (106-109) A lady whose husband is alive is called a suvasini. As Brahman or Siva is immortal and eternal, Brahmasakti or Chitśakti alone is the nity asuvasini or the eternal suvasini. Others are only gauņasuvasinīs or suvasinīs by courtesy. The object of the suvasinīpūjā is to emphasise the need for recognising the Mukhyasuvasini or Paradevatā in the gaunasuvasinīs also. “ तद्रूपिणीमेकां शक्तिं संपूज्य " says the Kalpasūtra. The use of the words in the singular is purposely to indicate non-duality. gaf and

KHANDA IXrvine 235 सुवासिन्यर्चनप्रीता are two names of the Paradevatā in the Sahasranama. Do not these show the import-ance of suvasinīpūjā? Alipatradāna: After worshipping the suvāsinī duly with arghya etc., upachāras, the upāsaka is required to offer her the alipatra. means wine or Amṛta. As the alipatra is filled with amṛta of Visesharghya which is a representation of the universe and of Jiva the enjoy er, it also represents the same. The meaning of the mantra अलिपात्रं… जहि pronounced when offering the alipatra is:-“Oh graceful lady, the self-resplendent one, this amṛtapatra with mamsa is given to you. Pray accept this, conquer my enemies and confer glory.” The enemies referred to are desire, anger etc. and the glory is that of an ever-blissful life. The mental modifications of desire, anger etc., are caused by differential outlook, itself the effect of Ajñana or false super-imposition of name and form on the Chitsakti. Ajñāna disappears on the dawn of a knowledge of the background of reality, and with it vanishes its effect. Then the glory of an ever-blissful state shines of itself. What the Devi in the form of suväsini accepts is only the differentiation of name and form. The mantra वत्स तुभ्यं ददाम्यहं recited by the patra suggests- suvasini when returning the that Satchidananda that is left over when the

236 ŚRIVIDYASAPARYĀVĀSANĀ nāma and rūpa have been taken out by the Devi, is vouchsafed to the upasaka. What the upāsaka, who is a mumukshu, asks for is Moksha only and the obstacles to its attainment are only the aforesaid mental modifications of desire, anger etc.,, engendered by Ajñāna. That all such mental modifications of Ajñāna are destroyed by the Paradevata in the form of Akhaṇḍākāravṛtti is an accepted conclusion. पीतशेषं कुलामृतं मया दत्तं The Kulāmrta which is representative of the universe consisting of Bhogya, Bhokta, Bhoga and Prerita (Isvara) should be identified with the Chitśakti, which is not different from Brahman, by Bhagatyāgalakshaṇā, (iv) Samayikapūjā. ( १०९) The Paddhati then requires that the Samayikas present should be duly worshipped and offered pātras for performing tarpana etc. Samayikas are those who are keen on the constant meditation of Siva-sakti-samarasya or the unity of Jiva and Brahman. Worshipping them is propitiating them. By what will they be satisfied? It is a recognised fact that they are satisfied only by Brahmābhyāsa.

KHANDA IX 237 Brahmabhyasa is contemplating about the samarasya of Śiva and Sakti, talking about it to others, discussing with others about its nature and meditating solely on it with a one-pointed mind. तच्चिन्तनं तत्कथनमन्योन्यं तत्प्रभाषणम् । एतदेकपरत्वं च ब्रह्माभ्यासं विदुर्बुधाः ॥ (Pañchadasi vii, 106) Therefore to converse on Jivabrahmaikya is samayikapuja. The material for this pūjā is the Akhandakāravṛtti which is represented by Viseshārghya. (v) Tatvasodhana-Haviḥpratipatti. (90-999) The secret meaning of Tatvasodhana is the recognition of the Chitsakti, which is the Atman not different from Siva, by analysing the thirtysix tatvas-aśuddha, miśra and suddha-beginning with pṛthvi and ending with Siva, with the help of the Akhandakaravṛtti, the Visesharghya. Is it not a settled conclusion that the world made up of the thirty-six tatvas is only illusory being super-imposed on the Paradevatā who is the samvit? Therefore, Tatvasodhana is. and first of all merging the aśuddha, miśra suddha tatvas in the sthula, sūkshma and kāraṇa sarīras respectively, then merging these in Jiva as their adhishṭhāna and finally getting rid of the Jivabhāva also and attaining Kuṭasthabhava,

238 ŚRĪVIDYASAPARYĀVĀSANĀ becoming one with Brahman. This idea is borne out by the mantra “fa” reciting which the upāsaka is required to sacrifice the Viśesharghya in chidagni. This mantra has been explained in detail in Khanda IV (pp. 133-134) in connection with Atmapātrasvikāra. After the Tatvasodhana, the perfect Śiva alone remains. The universe that is experienced indirectly and directly is only the perfect Brahman and what transcends the universe is also Brahman. Realisation of the perfect Brahman means attainment of the state indicated by a na or Akhandabhava where there is nothing but the purṇasvarupa. This is also known as the sahaja (natural) state. This is the ultimate goal of Vidyopasti.

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e h Topic. KHANDA IX Resumé OF KHANDA IX. Vyapakamandala Bhuta Balidāna Bali Pradakshina Namaskara Japa. Stotra Suvāsinīpūjā Samayikapūjā Tatvasodhana Vasana, Akhaṇḍākāra vṛtti. Ajñāna-mind. 239 Assignment of all worldly enjoyments, etc, to the sthula, sūkshma and kāraṇa śarīras. Namarupa. Merging the mental modifications running after worldly pleasures in the Atman. Remaining as Brahman without any outward activity. Nadanusandhana, Atmanusandhāna. Recognition of the Para- devata in the suvasini. Discussions on Jivabrah- maikya. Attainment of Brahman.

KHANDA X. Pūjāsamarpaṇa and Devatodvāsana. (992) Pajāsamarpana:-That the puja is nididhyasana and savikalpasamadhi has been mentioned clearly in the Introduction and re-iterated several times in the course of the succeeding Khandas. Nididhyasana and Savikalpasamadhi are of the nature of steady contemplation of Jivabrahmaikya and are Akhaṇḍākāravṛtti. This Akhandakaravṛtti is Vimarsa. This is also what is known as Vṛttijñāna. This should be dedicated to the Paradevata i.e., merged in Her. After the eradication of the knot of the heart, doubts and karmas, no purpose is served by nididhyasana and savikalpasamadhi or in other words Akhaṇḍākāravṛtti. Therefore Vimarśajñāna or the suddha triputi also disappears. and the pure jñeya, Brahman, alone remains. The attainment of this residual state is the esoteric significance of Pūjāsamarpana. अज्ञानकलुषं जीवं ज्ञानाभ्यासाद्विनिर्मलम् । कृत्वा ज्ञानं स्वयं नश्येज्जलं कतकरेणुवत् || (ātmabodha) Just as the clearing-nut (kataka) clears dirty water and itself settles down along with the dirt as a sediment, so also the Vrttijñana clears the KHANDA XUVING 241 Jivabhāva and becomes quiescent. This residual state is nirvikalpasamadhi as explained in the commentary on Tripurarahasya, Jñāna Kāṇḍa. ततः प्रोक्तनिदिध्यासनपरिपाकात् प्रोक्ताकारवृत्तेरयत्नेनानुवृत्तिरूपसविकल्पसमाधिर्भवति । अत्र सविकल्पसमाधौ ध्येयध्यात्रादिभेदपरिस्फूर्तिरस्ति । एतस्यैव अभ्यासप्रकर्षेण परिपाके ‘एवमहं ध्यायामी’त्यन्तः सूक्ष्माभिमानांशविगलने ध्येयशुद्धचिन्मात्रात्मकस्थितिपरिशेषो निर्विकल्पसमाधिः || Devatodvasana:-In the sahajasthiti, which is Sivasakti-samarasya or advaitavasthana, there being no need for Vimarsavṛtti, it effaces itself. This effacement of vimarśa is Devatodvāsana; for is not Paradevata the Chitśakti, Vimarśa? All the Avaranadevatās, who are of the nature of Karma, Bhakti, Vairagya, Gurupasadana, Laya, Mantra and Hatha Yogas etc., Sravana, Nididhyāsana etc., merge in the Chitśakti and this Chitsakti also coalesces in the Mahaprakāśa transcending thought and speech. The Paddhati says that after merging all the Avaranadevatas in Her, the Paradevata should be restored to the hrdaya by Khechari mudra. Hrdaya, or daharākāśa as it is otherwise called, is the place where the Chitśakti, which is not different from the Paramātman, resides permanently. As the Para devata was brought out from the hrdaya to stay 16 CC-0 S. P. Dhar Collection. Digitized by eGangotri 242 ŚRIVIDYASAPARYĀVĀSANĀ in the object outside, she must also be taken back to the same place. ‘हृदि विसर्जयेत्’ इति स्वप्रतिष्ठिततया शिवमनु संध्यादित्यर्थः । हृदयं हि तस्य नियतं स्थानम् । ‘ईश्वरः सर्वभूतानां हृदेशेऽर्जुन तिष्ठति’ ।’ इति स्मृतेः । ‘हृदयं तद्विजानीयात् इत्यारभ्य ’ तस्याः शिखाया मध्ये परमात्मा व्यवस्थितः । स ब्रह्मा, स शिवः, स हरिः, सेन्द्रः सोऽक्षरः परमः स्वराट्’ इत्यन्तश्रुतेश्च ॥ (Sūtasamhitā I. iv. 12 Com.) Topic Pūjāsamarpana Resumé OF KHANDA X. Vasana. The merging of the Akhan- dākāravṛtti in the Paradevatā. The needlessness of Jñāna after direct realisation. Devatod vasana

KHANDA XI. Säntistava and Viseshärghyodvāsana. (113). Santistava The word means nityatṛpti or eternal satisfaction. This is had when all desires. are attained. According to the text “sag i " of the Taittiriya Upanishad, it is the Atmajñāni alone that can be said to have attained all his desires. with his work. He He alone is kṛtakrty a or done Therefore he has neither pravṛtti nor nivrtti. He has nothing else still to do. can be compared to the tranquil waveless ocean. This state is termed Santi. A Jñāni who has reached this state, by virtue of his innate qualities of Maitri, karunā etc., wishes that the whole world should reach to the eminence he has attained and sends out his prayer to Parameśvara asking him to bestow His लोकाः समस्ताः सुखिनो भवन्तु in common usage. IV that the Visesharghya is the YatharthaviseVisesharghyodvasana:-It was said in Khanda shajñāna. This Jñana will arise only in a pure mind. The realisation “सर्वं खल्विदं ब्रह्म” “अहं ब्रह्मास्मि” arises only in the Akhandakaravṛtti which is within the reach of a mind predominant in

244 ŚRĪVIDY ASAPARYĀVĀSANĀ suddhasatva. This state is called Turiya. Savikalpasamadhi is also the same. Nirvikalpasamādhi is that state where the suddha triputi existing in the savikalpa state disappears and the mind merges in the secondless Śiva. This is also of two kinds: advaitabhavana and advaitavasthana. When the nirvikalpasamadhi is associated with the ajñātavṛtti of the antahkarana, it is the advaitabhāvanā kind. Pūjāsamarpana and devatodvāsana come under this class. When practice in this gets deeper and deeper, the Sivakaravṛtti also settles down. This state that is without any vṛtti is known as the upaśānta state or advaitavasthāna nirvikalpasamādhi. Just as a drop of water sprinkled on a red-hot bar of iron merges into the iron, so also in this state the sivakara chitvṛtti, which is Vimarśa, merges in the Siva who is Mahaprakāśa. This in the opinion of the great is the tatva of the Visesharghyodvasana. It is in this state that Santistava finds a place. ब्रह्मैवाहं चिदेवाहमेवं वापि न चिन्त्यते । चिन्मात्रेणैव यस्तिष्ठेत् वैदेहीमुक्त एव सः । निश्चयं च परित्यज्याहं ब्रह्मास्मीति निश्चयम् । आनन्दभरितस्वान्तो वैदेहीमुक्त एव सः || (Tejobindu Upanishad). Transcending even the thoughts “I am Brahman, I am Chit,” he who is Chit itself is verily

a Videhamukta. KHANDA XI GIVE 245 Transcending the conviction “I am Brahman," he who is perfect bliss is a Videhamukta. यया यया भवेत्पुंसां व्युत्पत्तिः प्रत्यगात्मनि । सा सैव प्रक्रियेह स्यात् साध्वी सा च व्यवस्थितिः ॥ (Naishkarmyasiddhi.) That prakriya or method by which a man obtains the direct knowledge of the Pratyagabhinna Brahman or the Brahman that is not in any way different from the inner self is the best here i.e., in advaitic Vedānta. निर्विशेषे परब्रह्मण्यात्मचित्तस्थिरीकृतिः । उपासनमिति प्रोक्ता तद्विना को नु मुच्यते ॥ is a form of nididhyasana and savikalpasamadhi. Thus ends the method of Sri Vidyopasti which तत्त्वंपदार्थश्रवणादिशिष्टं ब्रह्मैकमस्मीति विचिन्त्य नित्यम् । ऐकात्म्यमासाद्य विनष्टबन्धा य एव धन्याः पुरुषोत्तमास्ते || आविद्यकाचैव गुणांस्तथान्यान् मायामयानैशगुणांश्च हित्वा । विद्यामयान्स्वीयगुणान्भजन्तः सद्यो विमुक्ता विबुधोत्तमास्ते ||

246 ŚRIVIDYASAPARYAVASANĀ " मत्तो नान्यत् पूर्ण समाधावविकल्पे यज्जीवेशाद्येतदसत्यं जडदृश्यम् । सम्यक् ज्ञानी मन्यत एवं व्यवहारे प्रारब्धार्थोऽप्यत्र न दैम्यं भजते हि ॥ ज्ञाताज्ञातान्सर्वविकारानपलाप्य श्रुत्याचार्यप्रोक्तसरण्या भुवि विद्वान् । स्वास्थ्यं भेजे निर्विचिकित्सो निर्मानः सोऽयं धन्यः सर्वशरीरिष्वखिलात्मा | महावाक्यारण्या मथनजनितः स्वात्महुतभुक् समं विद्यापत्न्या विजनतलशालामषि विशन् । परं जेतुं लोकं सकलकरणैरेव सहितः समाधिं चिद्रूपे यजति खलु विद्वन्मस्त्रिवरः ।। शान्त्या युक्तं गुरुजनभक्तं लब्ध्वा शिष्यं निजपदसक्तम् । कृत्वा लोके स जयति मुख्य: स्वात्मारामः परहितबुद्धिः ॥ (तत्त्वसारायणे उपासनाकाण्ड :)) न शब्दशास्त्र व्युत्पत्तिर्न न्यायनिपुणा मतिः । केवलं गुरुपादाब्जस्मृतिरत्र गतिप्रदा ॥ ॥ इति शिवम् ॥ CC-0 S. P. Dhar Collection. Digitized by eGangotri KHANDA. XI श्रीवत्स गोत्र वंशमुक्तामणेः अभिरामशर्मणः पुत्रेण, श्वेतवननिवासिनां नारायणयज्वनां पादारविन्दचञ्चरीकेण, चिदानन्दनाथेति दीक्षानामधेयानां सुब्रह्मण्यार्याणां अनुग्रहपात्रेण नटराजशर्मणा आङ्गलभाषया अनूदितः श्रीविद्यासपर्याव । सनानामकोऽयं ग्रन्थः श्रीमहात्रिपुरसुन्दर्याः पादारविन्दयोः मनः पूर्वमर्पितो विजयतेतराम् ॥ शुभमस्तु ओं तत्सत्

247

INDEX Page Page Alipatradāna Amnayasamashți 235 Chaturāyatanapūjā 148 Chitkala- pūjā 206 prarthana 112-3 Ankusamudra 80 Chitśakti, three Antaryaga 135.8 forms 82-3 Aparajñāna 101-2 Aparāpūjā 4, 150 Dakshiņāmūrti 59 Asanapūjā 53 Deharaksha 55 Atmapātra 128 Devatodvasana 241 Atmapatrasvikāra 133 Dhúpa 208 Atmaprāṇa- Diksha 23 pratishtha 77 209 Dīpa Avahana 145 Dipapūjā 70-1 Ayudharchana 189-91 Dvipanatha 55 Balidana 51 228-32 Ghanṭāpūjā Balipatra 22, 175-7 128 Guru Bhadrakali 48 Gurumanda- Bhairava 48, 60 Bhutaśuddhi 74-6 larchana Gurupadukā- 156-7 Chakrasanketa mantra 8 Gurupātra 50-1 128

250 ŚRĪVIDYASAPARYAVASANĀ Page Page Guruyajana 131-2 Mudras, ten 142-4 Homa 222-7 Naivedya-its Isvarasṛshti 153 consecration 209-12 Namaskara 232 Japa 232 Jivasṛshti 13, 153 Namavalyarchana 207 Jñanayajña 45-7 Kāmakalā. Navāvaraṇapūjā 159-64 I. 165 II. 166 III. 168 IV. 170 dhyāna 217-21 Kañchukas, five 28 V. 175 VI. 180 VII. 183 VIII. 192 Karmayajña 46-7 IX. 196 Karpūranīrājana 213 Nityadeviyajana 156 Kuladipa 212 Nyasas 81-96 Lambodara 49 Paduka 50 Layāngapūjā 151-5 Pañchamakaras 35, Malas-three 29-30 118-23 Mandalas-Soma, Pañchapañchika- Surya & Agni 106-8 pūjā 202-4 Mandiras- Pañchayatana- forty-four 63-70 pūjā 150-1 Mantrapushpa 214 Parajñāna 102 Mantrasanketa 5-8 Parāpūjā 2, 16-20, Matsyamudra 105-6 34, 35, 56, 150 Mauna 44 Paraparāpūjā 3, 150 Mrgimudra 51 Pātrāsādana 99 INDEX 251 Page Page Pradakshina Prāṇapratishtha Prāṇāyāma 232 Sudhadevī 117 60-2 Suvāsinīpūjā 234 77-8 Tatvachamana 49 Pūjā 1-4, 15-6 Tatvasodhana 237 Pūjāsamarpana 240 Tatvas, thirty-six 25-28 Pūjāsanketa 15.20 Time and Space, Rtambhara-prajñā Śākta tilaka 3 illusion of 33-34 Traipurasiddhanta 23-40 94 Turiyavidya 200 Samanyarghya 103-4, 106, 111 Upachara 146-8 Samsaya, two kinds 185-6 Samayikapūjā 236 Upacharas-five, sixteen and sixty-four 18, 19, 147 Sankalpa 52 Upāsaka, duties of 37.40 Santistava 243 Upāsanā 13 Shaḍādhārapūjā 205 Upasti, three kinds Shadangārchana 155-6 149-50 Shaddarśanavidya 205 Vardhanikalasa 99 Sikhabandhana 79 Śrī Chakra 10-14, 154, 159 Vighnotsāraṇa Visesharghya 103-4, 106, 111, 119, 129 78 Śrīnagara 70 Visesharghyodva- Śrī Vidya 21 sana Stotra 233 Yagamandira Śuddhipatra 125-7 Yoginis 243 44 57

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