तन्त्रसार (महामाहेश्वर अभिनवगुप्त - तन्त्रालोक का प्रामाणिक सार-संग्रह सटीक)

xxxvii
is the creator of the impure adhvā by means of causing
kṣobha in Māyā.
The principle called Māyā is the material cause of the
insentient universe. It should be remembered in this context
that Māyā śakti belonging to the Lord is the manifestor
of Māyā the material cause and it is quite different from
Māyā, the principle or tattva. The entire universe is born
out of Māyā from which kalā is born. It in its turn is
responsible for the rise of limited power of action in the
limited soul. Māyā is the cause to veil pure conscious state
of the self for which it loses its power of dṛk and kriyā.
Kalā, though born of Māyā and being impelled by its
force, becomes attached with the limited soul. These two,
that is, kalā and aṇu, remain firmly attached to each other,
so they cannot be defferentiated easily. Those who remain
under the influence of Māyā, fail to get release so long as they
do not receive grace from Ananta, the Lord of Māyā. Only
then Puruṣas can differentiate themselves from Māyā, with
the result that they become Vjñānākala souls. In the same
way when one realises one's distinction from kalā one can go
beyond kalā. In the same way when he realises his distine-
tion from Prakṛti, he never goes down Prakṛti. When the
residual trace of mala becomes totally absent from the soul
he becomes one with Śiva.
It is to be remembered in this connection that kalā is the
giver of limited activity in the aṇu soul. The impure Vidyā
bestows on the insentient subject limited cognitive power.
Only on account of its presence the limited subject is able
to see the real nature of the intellect and can distinguish
happiness and others faom the mass of objects which are refle-

xxxviii
cted in the mirror of buddhi. ‘I know something’ and ‘I do
something’ are the froms of judgment, aroused by Vidyā
and Kalā respectively.
These rāga, vidyā, kalā, kāla and niyati are of two types,
on account of the grace they are considered pure and there-
fore function as means for the attainment of Śivahood. Kalā
becomes pure when it consists of activities like worshipping,
rāga becomes so when it gives rise to attachment to the Lord.
Vidyā becomes so when it causes discernment regarding
the Lord. Kalā in the same way gives effect to the teaching
regarding the Lord ( tadupadeśādi viṣayameva kalanam ),
while niyati restricts the soul to remain steadfast in His
worship.
The group of kalā and others are different according to
the difference of the indivdual souls, for the activity in them
is seen to rise differently in different limited Subjects,
It is worthy to note here that the agenthood with the cha-
racteristic of limited nature gives rise to the genus Pradhāna,
the equilibrium of the three guṇas, viz, sattva, rajas and
tamas. Not only that, it is from kalā both the individual subject,
the bhoktā, and the bject as bhogya that is to be experie-
nced, are born. The Supreme Subject in the beginning is made
poor by Māyā. When it takes away all His glories, then again
He is bestowed with a little of His glory by means of kalā
etc. Thus He becomes paśu, a limited subject and the Māyā
kāla, rāga Vidyā, niyati, kāla serve him as sheaths.
The author points out that Prakṛti is of two kinds, the
one is the equilibrium of guṇas, the other is guṇatattva itself
which being disturbed by the superintending Lord of the
Tattva causes kṣobha in Prakṛti which in its turn gives rise

xxxix
to the principle of Buddhi. For Prakṛti as the recipient of
kṣobha should be accepted otherwise how it would be possible
for the liberated soul to remain uninvolved again in bondage.
Bnt according to this system the disturbance ( kṣobha ) in
Prakṛti is caused by the Lord Himself.
Ahaṁkāra gets its rise from Buddhi which secs on the
mirror of the light of Puruṣa which hasbecome slightly impure
because of its contact with the objec ts ( buddhi vṛttyātmanī
prakāśe) feels the ego that ‘I know this and’ ‘I do this’ thus
it feels identity with the object and thinks itself as I. Buddhi.
receives the reflection of objects and at the same time
though insentient, manifests the light of Puruṣa. Similarly
ahaṁkāra serves as an instrument and the cause ( karaṇa and
kāraṇa) It is threefold namely sāttvika, rājasika and tāmasa.
From Ahaṁkāra predominatly of sāttvika nature five inner
and external sense organs, from rājasa Ahaṁkāra manas and
from tāmasa nature of Ahaṁkāra five tanmātrās; are born.
Thus the tanmātrās give rise to nabhas, Vāyu, tejas, āpa and
pṛthvī.
In the present chapter discussion is made about all the
thirty six principles which are mutually related with one an-
other. All of them come under the threefold divisions of
Nara-Śakti and Śiva. Śiva pervades all by His characteristic
nature of luminous consciuosness. The principle in which this
characteristic of light is more prominent than the other, it is
considered extensive than the other, for example Śiva is more
extensive than Śakti, while the latter is more so than Nara.
IX
The present chapter chassifies all the tattvas under fif-
teen aspects and others as viewed by seven kinds of Subjects

known as Śiva, Mantrameheśvara, Mantra, Vijñānākala,
Pralayākala and Sakala. They are possessed of Śaktis. Their
number is also seven. Thus counting Śaktis and Śaktimān the
number becomes fourteen. Counting svarūpa, that is, the
object in itself with the fourteen all the tattvas from Pṛthvī
to Prakṛti each have fifteen aspects.
The Lord is possessed of three Śaktis which are known
as Parā, Parāparā and Aparā. The transcendent Śakti func-
tions as the subject ( mātṛrūpa ). She is the Parāśakti who
is inseparably united with the Supreme Subject. The Parā-
parā Śakti is the instrument ( pramāṇa ) and the Aparā
Śakti operates as the object of experience ( meyarūpaḥ ).
The earth and others have their distinctive svarūpa, that
is, they are objects as they are. In other words, it may be
stated that from Prakṛti down to the earth they shine as
objects without having the reflection of any limiting adjuncts
of the subject and its instrument,¹ This is said to be the pure
svarūpa nature of objects. It does not rest in the subject but
on the contrary, it has its rest in itself ( Svātmaniṣṭham ).
It should be noted in this context that the object as such
shines in this distinctive way by the grace of Aparāśakti.
The pure objective aspect of all the tattvas from the earth to
Prakṛti broadly come under the Nara group, the basic con-
cept of Trika as characterised by Nara, Śakti and Śiva. But
when Śaktis related to different subjects become predominant
and the object in its turn rests in them, it is then known to
be its Śākta form. It shines thus by the grace of Parāparā
Śakti. These Śākta forms are seven because the number of
Śaktis related to different subjects are seven. But when the
Subject possessed of Śaktis become predominant and the

१. मातृमानाह्युपाधिभिरसंजातोपरागकम्—तं० आ० १०.१०

xxxxi
objects rest in the pramātṛs, it is known to be the form of
Śiva who is Śaktimat. They shine thus by the grace of Parāś-
akti. The Subject as characterised by possessing Śakti, that
is, Śaktimān is of seven kinds,
The subject known as sakala has vidyā and Kalā as its
Śaktis, but they lie dormant in Pralayākala souls and though
they are abiding in Vijñānākala, yet they are as if disappe-
aring. In the subject known as mantra they function as
Śuddhavidyā going to become awake but the residual trace
of it is still there. Mantreśa is free from the above residul
trace and Śuddhavidyā has awakend fully in them. This very
Śuddhavidyā is going to become Icchāśakti in Mantramahe-
śvara, while in Śiva it becomes fully manifest Icchā with the
characteristic of Sāvtāntryaśakti.
The whole scheme may be presented by the following
chart.
(1) Meya (2) Māna (3) Mātā/Śakti
(i) Pṛthvī to Prakṛti vidyā/kalā (a) Sakala
— (b) Pralayākala
Svarūpa = 1 (a) vijñānākala 7 + 7 = 15
(d) Mantra
(e) Mantreśa
(f) Mantramaheśa
(g) śiva
(ii) Puraṣa to Kalā Vidyā and
Kalā are dormant
(a) Pralayākala
(b) Vijñānākala
Svarūpa = 1 — (c) Mantra 6 + 6 = 12
(d) Mantreśa
(e) Mantramaheśa
(f) Śiva

xxxxii
(iii) Pralayākala Māna is
without object (a) Vijnānākala
(b) Mantra 5 + 5 = 11
Svarūpa = 1 — (c) Mantreśa
(d) Mantramaheśa
(e) Śiva
(iv) Vijñānākala Māna is going
is disappear (a) Mantra
Svarūpa = 1 — (b) Mantreśa 4 + 4 = 9
(c) Mantramaheśa
(d) Śiva
(v) Mantra Śuddhavidyā (a) Mantreśa
Svarūpa = 1 — (b) Mantramaheśa
3 + 3 = 7
(c) Śiva
(vi) Mantreśa Awakened (a) Mantramaheśa
śuddhavidyā 2 + 2 = 5
Svarūpa = 1 — (b) Śiva
(vii) Mantramaheśa Icchā (a) śiva—
Svarūpa = 1 — (b) śakti 1 + 1 = 3
(viii) Śiva Svarūpa-Svātantrya 1
It has been stated before that the universe has the chara-
cteristic of the three, viz Nara, Śakti and Śiva. The aspect
known as Svarūpa is the inert object in which objectivity is
predominant,¹ where the subjectivity of Consciousness is to-
tally absent. It is well - known that Śiva is of the characte-
ristic of pure consciousness. He is the Supreme Subject
(Parapramātā). His Śakti shining as iccha, jñāna and Kriyā
manifests Herself as six pramātṛs. Among the six the first
three viz Mantramaheśvarā, Mantreśvara ann Mantra do not
१. यत्तु गृहीतृतारूपसंवित्स्पर्शविवर्जितम् । शुद्धं जडम् । तं० आ० १०.१८२

xxxxiii
have any object, therefore they are known as pure subjects
( Śuddha grāhaka ), but Vijñānākalā, Pralayākala and Sakala
are considered as impure subjects.
The author shows as an example how Pṛthvītattva shines
in relation to pramātā and prameyas. The light that shines
non-differently from dharā is Śiva. He supports his view by
quoting a śruti. Dharāmantramaheśvara being impelled by
the will of Śiva leads Dharāmantreśa for bestowing Siddhi to
them who are desirous of it connected with dharā. Mantras
are the vācaka of the superintending deities of different
bhuvanas under Pṛthvītattva. Dharāvijñānākalas are those who
after receiving Śivavidyā have performed pārthivayoga but
failed to attain the highest state ( dhruvapada ) . But on the
contrary the Dharāpralayakevalin is the one who has pra-
ctised pārthivayoga in accordance to the procedure prescribed
by the non - śaiva doctrine. He remains as dharā pralaya
kevalin and fails to proceed further. Dharāsakalas are those
who have the egoism in Dharā.
Then the author shows how all the tattvas abide as prā-
ṇaśakti related to a pramātā. One single Prāṇa consisting of
sixteen tuṭis extends till the emergence of a vedya, the thing
to be known, Among the sixteen tuṭis. the first, the second
and the last and the last but one, is the undifferīntiated one,
the one that manifests the grāhaka, the last tūṭi is inseparable
from the object and the one preceding the last is of the form
of a fully manifest grāhaka. Thus the twelve tuṭis that are
left out of sixteen, are divided broadly into two divisions.
The first six are of the nature of nirvikalpaka and the next
six are the characteristic of parāparā from where vikalpa
begins to rise.
Icchā, jñāna and Kriyā operate in manifesting the first
group of six by assuming the mode of opening up ( unme-

xxxxiv
ṣavṛtti. But the second half of six is characterised by the
term parāparā, while the tuṭis that are the last and the last
but one are of aparā form.
It is to be noted here that all the Subjects mentioned
above shine forth along the time units known as tuṭis. All
the subjects from Mantramaheśvara down to Sakala shine
along the twelve tuṭis, two for each subject, while in the first
tuṭi, it should be remembered, is the location for Sakti.
The fifteen aspects ( pāñcadaśya ) with their varied dis-
tinctions are observed in two tuṭis each. Just as in the cogni-
tion of a jar the characteristics of fifteen aspects ( pāñcada-
śya ) can be watched, in the same way this is observed in
the vital energy when it is engaged in grasping any object.
It has been hinted at earlier that when a subject such as a
Sakala does not participate as a subject, that is, when it is
taken as a svarūpa, the aspect of fifteen becomes thirteen.
Thus the number of aspects diminishes gradually. Then fina-
lly the more the distinctious disappear the number of tuṭis
becomes lesser.१ At last the yogin is able to attain absorp-
tion in Śiva. The time unit consists of two tuṭis here—the
one is considered as full and pūrṇa and the other is the
character of Śivasakti. It has been stated in Tantrāloka that
one who is able to absorb oneself in the second tuṭi one is
sure to attain the power of omniscience.
Now the author says about states known as waking,
dreaming, deep sleep, the fourth and beyond the fourth. All
the Subjects along with their Śaktis are the knowers of
objects of all the tattvas. These states are the manifestations
of consciousness conditioned by prameyas. The meya state
is said to be the chief characteristic of the waking state
which are otherwise known as ( addhiṣṭheya ), the locus.
१. क्रमात्तु भेदन्यूनत्वे न्यूनता स्यात्त्रुटिष्वपि। तं० आ० १०।२००

In Mālinīvijaya it is known as Piṇḍastha, for the yogin
taking his stand on dharā and others as the base, is able to
identify himself with them. But to the jñānin who are well-
developed in meditation it is known as Sarvatobhadra, for
to him the jāgrat state is one which fully pervades the objects
of experience (āpūrṇaṁ sarvato Vedya Sattayā). Techni-
cally the waking state is known as the object of experience
(prameya) or adhiṣṭheya, the base, while dream is known
pramāṇa or adhiṣṭhāna and adhiṣṭhātā or the subject is
the Premātā in suṣupti.
All the states have subdivisous of their own. The are
known as (1) jāgrat-jāgrat, jāgrat svapna, jāgrat suṣupti and
jāgrat turya. (2) Svapna-jāgrat, svapna svapna, svapna suṣupti,
Svapna turya, (3) Suṣupti jāgrat, suṣupti-svapna, suṣupti
suṣupti, Suṣupti turya.
Jāgrat again is known to have four portions. The object
that is experienced is abuddha insentient and the instrument
of experience is called buddha and the right knowledge that
is born out of the instrumentality is known as prabuddha and
suprabuddha. Of the two prabuddha is of the nature of buddhi,
while Suprabuddha is free from the impurities of the object
of experience and therefore is of the characteristic of resting
in the self. The following chart may be of some help for
the understanding of the scheme:
1 | 2 | 3 | 4
Prameya | Pramāṇa | Pramātā | Pramiti
Jāgrat | Svapna | Suṣupti | Turya
Piṇḍastha | Padastha | Rūpastha | Rūpātīta
Sarvatobhadra | Vyāpti | Mahāvyāpti | Pracaya
—T U R Ā T Ī T A—
M A H Ā P R A C A Y A—

xxxxvi
Piṇḍastha may be explained thus. It is that which abides
in the body. The abode of all the adhvās is the vital energy
and saṁkalpa. Everything lies in the vital energy and
saṁkalpa, hence it is known as abiding there, there-
fore it is known as padastha. Rūpayati, is the one that
gives forms to respective objects and then withdraws them
into the self which is none other than the ātman where they
stay as identical with it. This identification and the merger
is known as rūpastha. But the form which is beyond all these
is called rūpātīta. To the jñānin svapna though by nature
vaikalpika, yet it is considered to be vyāpti, for his jñāna is
then free from external conditions and he is the active agent
in changing and arranging the order of thoughts. In the
state of deep sleep the jñānin feels freedom from limitations,
therefore it is considered as mahāvyāpti. While in the turya
state the jñānin sees the universe collected together like an
āmalaka fruit in the palm of his hand, therefore the name
is pracaya.
Jāgrat is the state which a sakala soul enjoys, while svapna
is enjoyed by Pralayākala and suṣupti by viñānākala. In the
turya level Mantra, Mantramaheśvara have their abode. But
in the turyātīta state all the being whether they are prame-
yas and pramātāras become one with Śiva-Śakti and shine
non-differently with it.
The fifteen aspects as mentioned above are also observed
in five states known as jāgrat etc, thus:
( 1 )
From dharā to Prakṛti (a) Svarūpa-sakala-Śakti Jāgrat
(b) Pralayākala svapna
(c) Vijñānākala suṣupti
(d) Mantra and others turya
(e) Śiva Śakti turīyātīta

xxxxvii
( 2 )
From Puruṣa to-Māyā (a) Sakala Jāgrat
(b) Pralayākala svapna
(c) Vijñānākala suṣupti
(d) Mantra and others turya
(e) Śiva-Śakti turīyātīta
( 3 )
Māyā (a) Pralayākala Jāgrat
(b) Vijñānākala svapna
(c) Mantra suṣupti
(d) Mantreśvara
Mantramahesvara turya
(e) Śiva-śakati turīyatīta
( 4 )
Above Māyā (a) Vijñānākala Jāgrat
(b) Mantra svapna
(c) Mantreśvara suṣupti
(d) Mantra maheśvara turya
(e) Śiva śakti turyātīta
( 5 )
Śuddhavidyā (a) Mantra Jāgrat
(b) Mantreśvara svapna
(c) Mantramheśvara suṣupti
(d) Śakti turya
(e) Śiva turīyātīta
( 6 )
Īśvara (a) Mantreśa jāgrat
(b) Mantramaheśa śakti svapna
(c) Mantramāheśa suṣupti
(d) Śakti turya
(e) Śiva turīyātīta

xxxxviii
( 7 )
Sadāśiva (a) Mantramaheśa Jāgrat
(b) Kriyā śakti svapna
(c) jñānaśakti Suṣupti
(d) icchā śakti turya
(e) śiva turīyātīta
( 8 )
undifferentiated śtage (a) Kriyā jāgrat
(b) Jñāna svapna
(c) Icchā suṣupti
(d) Ānanda turya
(e) Cit turīyātīta
X
Chapter ten begins with the description of kalā with its
general feature. As in bhuvanas that which abides as a
common link among them, is known as tattva, similarly
that which runs along the class of tattvas as common, is
called kalā. The number of kalā is four, viz, nivṛtti, prati-
ṣṭhā, Vidyā and śāntā. Four aṇḍas viz, Pārthiva, Prākṛta,
Māyīya and Śākta are made of these kalās.
Nivṛtti operates in Pṛthvī tattva, pratiṣṭhā from jala to
Prakṛti, Vidyā from above Prakṛti to Māyā, from above
Māyā śāntā is abiding. Though Śiva is considered to be
beyond kalā, for He is niṣkala, yet for the purpose of medi-
tation, He is said to be possessed of a kalā named Śāntyatīta.
Aṇḍa is a kind of covering ( āvaraṇa ) which exists upto
aśkti but though there is the existence of bhuvanas even under
Śiva tattva, they are said to be of the form of the void and
therfore do not serve as a covering.
XI
The present chapter discusses Śaktipāta, but before giving
a detailed account of it, it deals with the questions how the

xxxxix
full of grace occurs in a particular individual. The question
has been dealt in detail in our translation of the text and
other related doubts have been removed by the notes added
to it. The author presents three views regarding Śaktipāta.
They are as follows : (1) Bondage or saṁsāra has ignorance as
its root. When the rise of right knowledge occurs the fall of
grace also comes into being. This view has been refuted by
the author first. (ii) The second view is known as karmasāmya
that is the balance of two opposing Karmas. When this
occurs, Śaktipāta is sure to take place. The author does not
accept the above view, (iii) The third view is that of the
ripening of mala ( malaparipāka ).
All these views may be acceptible to the dualists, but
according to the non-dual system known as Parameśvarādva-
yavāda, they are not tenable, for according to this system
the Great Lord in His play of veiling His nature, assumes
the limited nature of pudgala. When the concealment of the
pure nature disappears, the aṇu becomes the recipient of
Śaktipāta and is able to attain the proximity of svarūpa
either by following a sequence or immediately. The Great
Lord is in essence free and it is He who is the agent of
causing Śaktipāta. therefore it does not depend on any-
thing to look for ( nirapekṣa ) that is, it has nothing to
depend on. The person who is eager to have some bhoga
also attains Śaktipāta, but the bhoga to be effected some
deeds are to be performed. The person who has the desire
for bhoga and mokṣa both, should have some karma for
them.
It has been stated in Tantrāloka १ that Śaktipāta is in esse-
nce the descent of the highest light on the limited soul. It is
१. तं० आ० १३.२५४-२५५।
4

1
free from all limitations and is of the characteristic of pure
consciousness ( Samvidaikasvabhāva ). But Śaktipāta of a
little lower nature than the former, though shines in its full-
ness of consciousness ( paripūrṇacidātmatayā ), is conditioned
with the limitations of bhoga.
It should be remembered in this context that Śaktipāta
is really of the nature of icchā of the Lord. It is He who by
His freedom of will manifests all the subjects and objects.
This is his activity of concealment known as tirodhāna, on
account of which bondage and the objects to be enjoyed
shine before the view of the subject. Thus He binds Himself
by the deeds supposed by Him. Then He removes all the
bonds away and finally shines in the fullness of dṛk and
kriyā. His play of freedom is such that though He assumes
the limited forms, yet on His return journey He shines in His
pristine pure nature.¹
Kṛpā or grace is known to be of two types, the one is
parā, the highest and the other is aparā. The highest kind
of Śaktipāta is bestowed only by the Lord Himself, but the
lower kind of grace is bestowed by the superintending lords
of the domain over which they have their control. The Śakt-
ipāta as bestowed by them does not lead the soul to attain
Śiva-nature, hence it is inferior from the one which follows
from the Lord Himself. The grace, it should be kept in mind,
is manda, less keen and tīvra, exceedingly keen. When it is
manda, it gives birth to the soul the right judgment of disti-
nction between Pakṛti and Puruṣa, as a result the soul does
not go any farther below prakṛti. But when it is keen, the soul
by its merit is able to discriminate his own being from Kalā
१. यदणुरूपोऽपि सन्नसौ प्रत्यावृत्त्या रूपं स्वयं परिशुद्धं स्पृशति ।
तं० आ० विवेक १३.१०५

li
and as a result becomes one of the vijñānākala souls. He
even arises to the level of mantra when the lord wills it so.¹
After Śaktipāta the author explains the nature of tirobhāva.
It is one of of the five functions ( pañcakṛtya ) of the Lord.
Tirobhāva is of two types : the one is niyatikrama when the
Lord is seen as the ordainer of law and the bestower of fruit in
accordance to the merit and demerit of the soul. Here He ta-
kes recourse to niyati and therefore the functions of creation,
maintenance and dissolution follow from Him. But above
Māyāṇḍa, that is, at the level of Śakti which is beyond the
sphere of karma, there continues creation of immense nature,
It is done by Aghora. This creation is known as mahāsṛṣṭi.
Similarly pralaya of greater nature, that is, the highest diss-
olution is also performed at this stage. Creation and dissolu-
tion of this nature are performed by the Lord without taking
recourse to niyati, but those which are performed from Māyā
downward are done by him by taking recourse to niyati.
Therefore at that stage He though in essence is ever prabu-
ddha, the enlightened one behaves in the worldly level as an
unlightened one.
XII
In the present chapter the author gives the preliminaries
of initiation. The question as to the necessity of dīkṣā or initi-
ation being asked the author states that dīkṣā only is the
means to lead the soul to enjoy bhoga and finally helps to
attain liberation. Primarily dīkṣā sanctifies the soul and pro-
duces in it competency for receiving jñāna, yoga and others,
for without dīkṣā the highest prerogative of following the
course along Śāṅkara yoga cannot be possible. Therefore
dīkṣā is considered to be the preliminary step to the series
1 T, A 13/275

lii
viz, saṁskāra, the tight to yoga, perfection in yoga and
finally liberation, or in another way initiation, Saṁskāra,
perfection in mantra, worldly and other worldly bhoga and
finally liberation.
It should be remembered that the highest kind of know-
ledge is obtained from holy texts. One who is uninitiated is
not considered to be the right person to receive Śāstra,
therefore dīkṣā is essential. But those who have received
the highest kind of grace and thus earned worthiness do not
require any formal dīkṣā, for the innate knowledge serves
as dīkṣā for them. But to those who are unable to follow
the path of knowledge easier path is recommended. It is
predominantly of ritualistic nature.
Snāna, bathing, is the preliminary step to dīkṣā. Gene-
rally bathing cleanses impurities of the body, but esoterically
it helps one to get absorption in Parameśvara. Ordinarily
bathing is performed with water but according to this system
it is a little bit different. One who goes to take a bath
should think of the presence of Śiva in eight forms. By
uttering a mantra one should perform one's bath with eight
prescribed objecsst. Bathing is of two types, external and
internal. The former is done by earth, water and the sacred
ashes etc, but the internal is preformed by one's concentration
( dhāraṇā ) in various locations of the body. The object
with which one performs one's bath is charged with a
mantra and thus helps the body to become steady, well-
refreshed and removed of impurities.
XIII
The author describes in this chapter about the procedure
of worship to be performed in the hill-top, river bank and

liii
other holy spots. Though those places are considered au-
spicious yet they are really external and be of help for att-
aining Siddhis, whereas the internal pīṭhas are of much help,
for by fixing the vital energy in different locations of the
body one is able to attain liberation. Just as there are a
good number of holy spots outside, similarly they have their
locations inside the human body, They are generally known
as Pīṭha, upapīṭha, sandohaka, kṣetra, upakṣetra.
Pīṭhas are three, namely, (a) Kāmarūpa, Pūrṇagiri and
uḍḍiyāna. Kāmarūpa is of the form of icchā, the other
two are of the nature of nāda and bindu respectively and
have their locations at the right and left side of the body.
The following chart shows them clearly :
(b) Upapīṭha : 3 (c) Sandohaka : 3.

1. Devīkoṭṭa : Śākta 1. Puṇḍravardhana : Lalanā
2. Ujjayinī : Bindu 2. Vārendra : Vaindava
3. Kulagiri : Vyāpinī 2. Ekāmra : Vyāpti
   (d) Kṣetra : They are the petals of the heart lotus
4. Prayāga 2. Varaṇā 3. Aṭṭahāsa 4. Jayantikā
5. Vārāṇasī 6. Kaliṅga 7. Kulūtā 8. Lāhulā
   (e) upakṣetra : 8 The eight tips of the lotus.
6. virajā 2. Eruḍikā 3. Hālā 4. Elāpū
7. Kṣīrikā 6. Rājapurī 7. Māyāpurī 8. Marudeśa
   (f) Upasandohaka : 8 The meeting point of petals.
8. Jālandhara 2. Naipāla 3. Kaśmīra 4. Gargikā
9. Hara 6. Mlecchadigdvāravṛtti 7. Kurukṣetra 8. Kheṭaka
   Though places that are external are of no help for
   attaining release, yet they are acceptible, for deities who
   are well-versed in jñāna and yoga are born there and have
   sanctfied the place. Moreover, by their stay in those places
   devoted people may become recipient of jñāna and yoga.

Lv
Really speaking, the author states that such places are to be
selected for rituals as bestow satisfaction of the heart
( hṛdambhojam vikāsam pratipa dyate. )
For the purpose of worship one should with pure heart
stand outside the place of the rituals and perform nyāsa either
with mātṛkā or mālinī or both. The nyāsa of mātṛkā is
performed in the following way.
Lalāṭa — a right shoulder — K
Vaktra — ā
eyes — i / ī forearm — Kh
hand g
ears —u/ū finger — gh
nails — ṅ
nostrils — ṛ/ṝ. Left shoulder — c
Cheeks — ḷ/ḹ. „ arm — ch
teeth — e/ai „ hand — j
„ fingers — jh
„ nails — ñ
lip upper — o Right hip — ṭ
lip lower — au thigh — ṭh
top of the head — am foot — ḍ
tip of the tongue— aḥ finger — ḍh
nails — ṇ
Left hip — t Right and left
thing — th arm pit — p/ph
foot — d back — b
finger— dh belly — bh
nails — n heart — m
tvak — y asthi — ś
rakta — r vasā — ṣ
mānsa — l sūkra — s
majjā — v prāṇakośa — h

lv
Mālinī are as follows :
n ṛ ṝ ḷ ḹ th c dh ī ṇ u ū v k kh g gh ṅ i a
b bh y ḍ ḍh ṭh jh ñ j r ṭ p ch l ā s aḥ h ṣ
kṣ m ś am t e ai o au d ph. The precedure af nyāsa
with mālinī is quíte different from mātṛkā nyāsa. Nyāsa is
performed in the fingers first which is followed by nyāsa in
the body. Mālinī and mātṛkā both are Śiva and Śakti by
nature. Bhairava contains the mass of words inseparably
within. She is Śakti Herself who like a mother will give
birth to the future creation. Therefore she is called Mātṛkā,
the Mother. While Mālinī like a garland is put on by the
Rudras by which they bestow enjoyment and liberation to
devotees. To derive mālā the author says that mā represents
saṁhāra that is, withdrawal and rā means granting. As rā
and lā are identical, hence lā means to receive.
In order to bring forth the Śākta body in the worshipper
nyāsa should be performed. It is also done in the arghapātra.
The acārya then purifies all the articles of worship with
a few drops of water from the arghapātra. After worshipping
the external deities outside the door the ācārya enters
within and watches the interior with the look of the
Lord. If the disciple is desirous of release, the acārya sits
facing the north, if otherwise he sits facing the east. The
highest light of Consciousness is the middle from which
other directions proceed. As the Lord manifests the respec-
tive distinctions of directions, so is the Sun. It is the sun
which represents Lordś jñānaśakti. While deciding directions
one should think of the unity of the three, namely, the
self, the sun and the Lord as coalesced into one. It is
followed by the procedure of burning of the physical and
the subtle bodies, by giving up of I - consciousness in

lvi
them. It is not actually burning. Afterwards whatever
remains as ashes are nothing but the residual trace of the
former bodies. They are blown away by means of varma =
hum representing the wind.
Then the ācārya should remain steady in the state of
pure consciousness. It is like a tranquil sea from where
the creative saṃvid begins to break into waves. The first
creative impulse of saṃvit causes the pure body to get its
rise. This newly born body is characterised by unlimited
power of Bhairava. This body is really the supreme form
( parāmūrti ) of the Lord and is characterised by the mantra
'om ham.' Various other nyāsas are performed so that all
the tattvas may get their rise there. All the śaktis as
associated with nine principles are to be worshipped. Then
follows the sixfold nyāsa.
There are five states, namely, jāgrat, svapna, suṣupti,
turya and turīyātīta, but anuttara is beyond all which is.
Śvabhāvadaśā. These states have Brahmā, Viṣṇu, Rudra
Īśvara, Sadāśiva and Śiva as their Lords. They are associated
with and the real cause ( kāraṇa ṣaṭka ) of thirty six tattvas.
When nyāsa is thus performed in the body, the entire uni-
verse becomes one with it from which pure creation begins
to manifest. Mūrtinyāsa and others are performed only for
the purpose of attaining non-duality.
It may be asked that after the burning of the body when
one has attained steadiness in tranquil Śiva, is there any use
of further nyāsas ? To this question the author states that
Śiva is not a static reality totally separate, transcendent and
excluded from all the tattvas ( sarvetarāddhvāvyāvṛtta ) but