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

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

lvii
the great light of consciousness which shines in multifarious
forms, is really His Śivahood (Śivatā)¹
After consecrating the body the worshipper then per-
forms Śūlābjanyāsa in the vital energy. One should think of
the earth, the water, the fire and the wind above ādhāraśakti
which is situated four digits below the navel. One digit each
is occupied by the earth and the others. Kanda is supposed
to be like a boat to help crossing the ocean. The air is
functioning there and the sky is lying within them. Then
the worshipper thinks of a staff named Ananta going upto
lambikā, the aperture below the palate (tālurandhra). It
contains all the tanmātrās and others. It terminates in kalā.
Above it there is the knot of māyā where four legs of the
Siṁhāsana in the forms of the lion stand. Dharma, jñāna,
Vairāgya and aiśvarya have taken these forms, whereas
adharma, ajñāna, avairāgya and anaiśvarya are the joining
planks. They occupy south-east, south-west, north-west
and north-east respectively, adharma and others occupy the
east, the south, the west and the north.
Above māyā and below the trident the siṁhāsana is
covered with two sheets of cloth---the lower one represents
māyā for veiling the real nature and the upper one is for the
purpose of covering māyā itself. The worshipper then medi-
tates on the vidyā Kamala, that is Śuddhavidyā as a white
lotus. Its petals are oceupied by Śaktis known as vāmā and
others which Brahmā, Viṣṇu, and Rudra representing creation,
maintenance and dissolution, meya, māna and mātṛ superin-
tending on three maṇḍalas one above the other from lambikā
onward. Above Rudra Īśvara is located and further above
Sadāśiva is lying, like a corpse, but he is everawake and is of

1. T. 15.265

lviii
the nature of reflecting nāda. From his navel three lotuses
consisting of three pronged trident piercing three apertures of
his head, have grown. It is the nature of nādānta and lumi-
nous by the three, namely, Śakti, Vyāpinī and samanā Śaktis.
Above them there is the aunmanasa lotus where one should
meditate on Her as having made all the tattvas as Her
seat. Offering of the entire universe is Her worship. Dhyāna,
japa and others are performed internally.
It is followed by external rituals. If the disciple is desi-
rous of getting initiation, he is then given adhivāsana. This
is performed in order to make him worthy to receive various
saṁskāras and to cause the deity to become intent on him.
Then the author gives in details how adhivāsana is per-
formed. It is to be noted here that both guru and śiṣya pass
the night in the place of adhivāsana. If the Śiṣya sees
any inauspicious dream, he reports it to the teacher the next
morning. The teacher then gets them allayed by some
rituals.
Then the teacher worships the Lord. When it is complete
the teacher enters inside the body of the disciple by the
outlet of prāṇa in order to come in contact with six presiding
deities located in six centres. Then meditating on forty
eight Saṁskāras they are performed in the body of the newly
born child ( disciple ) by its contact with Brahmā, Viṣṇu,
Rudra, Īśvara, Sadāśiva and Śiva placed in hṛdaya, kaṇṭha
tālu, bhrūmadhya, lalāṭa, and brahmarandhra. Eight purifica-
tory rites are meditated upon differently in six centres each.
Thus the number becomes complete and as a result he
becomes dvija. Then causing the prāṇa of the disciple to
take rest in the respective places for a while the teacher
comes out and gives him the mantra along with flowers.

lix
Then he tells him the code of conduct (samaya) which he
should have to follow so long he lives.
XIV
The procedure of initiation called putraka is described
in the present chapter. On the third day after adhivāsa a
diagram consisting of the trident with lotus are drawn on the
gronnd. All the rituals are performed in it. But those which
are called external retinues and the deities at the door, are
worshipped outside. Then before the maṇḍala from north-east
to southeast the deities named gaṇeśa, guru, paramagurus,
parmeṣṭhigurus, the previous teachers, yoginīs, Vāgīśvarī and
kṣetrapālas are worshipped. After receiving their permission the
teacher worships all the adhvās in the trident. In the middle-
most trident on the middle prong (arā) Śrīparā along the
with Bhairavanātha, on the left Śrīaparā, on the right
Śrīparāparā are worshipped. On the trident to the right
Śrīparāparā to be placed in the middle, while on the trident
to the left Śrīaparā is placed in the middle. Bhagavatī
is the supreme goddess. On account of Her presence every-
where all activities become perfect, therefore all the rituals
should be performed in the middlemost prong of the middle
trident.
Then the ācārya meditates on the unification of the jar
(kumbha), Kalaśa, maṇḍala agni and the self as one. He
thinks that all pervading aham is staying everywhere. This
is performed by the method known as mantranāḍī prayoga.
He sees to it that all the articles for the ritual are colle-
ted not in a miserly way (vittaśāṭhyavivarjita).
If the person is poor mahāmaṇḍalayāga is not recom-
mended.

Ix
Then the author describes paśuhoma. When it is comp-
lete the teacher brings the disciple in front of him and per-
forms all the adhvanyāsa in his body, purifies his inauspi-
cious deeds provided he is desirous of bhoga, if he desires
mokṣa both auspicious and inauspicious deeds are purified.
Then the teacher reflecting on the chief mantra purifies all
the adhvās abiding in his body meditating on the non-dual
nature of Śiva.
After attaining oneness of consciousness abiding in his
body from the toe to the top of the head with the conscious-
ness of the body of the disciple, the teacher takes rest along
with the disciple in the ocean of bliss which is the wealth of
freedom in essence. He merges along with him into the
Lord resplendent with icchā, jñāna and kriyā. Thus the dis-
ciple becomes non-different from the Lord. If he is desirous
of bhoga the teacher unites him with that particular
principle. After that the teacher bestows on him a pure
body for performing deeds in the mundane life.
XV
This chapter contains description of initiation which is
given to a dying person. The recipient of such a dīkṣā is
a person who has been suffering from an incurable disease.
The teacher after making nyāsa of all the adhvās in him and
purifying them one after another, he makes a nyāsa called
marmakartanī by which he severs all the delicate joints
and brings his consciousness to brahmarandhra. Then for the
purpose of unification ( yojana ) offers the final oblation
into the fire. Thus the disciple becomes one with
Paramaśiva·
XVI
The author describes the method of initiation that is

lxi
given to those who are dead and who are not present during
the procedure, For the purpose of bestowing it to the
departed soul the teacher brings him near by a device which
is known as mahājālaprayoga. To the person who is absent
this procedure is not followed.
XVII
This chapter gives the procedure known as liṅgoddhāra.
It simply means rescuing a person from a fallen state. It is
performed for him who has gone away from the right track
either by receiving initiation from persons belongng to other
systems, like Vaiṣṇava, Bauddha and other lower Śaiva schools.
When the teacher is convinced that Śaktipāta has definitely
occurred in him, only then he gives him initiation.
According to the author the Trika is the excellent system,
for all the other śāstras as preached by Kapila and others
lead the seeker to attain release from prakṛti. but it does not
help him to attain release from Māyā. On the otherhand
Śaivāgamas as expounded by Trika leads everybody to the
ultimate end immediately.
XVIII
The method of abhiṣeka is described in this chapter. Abhi-
'ṣeka is given both to putraka and acārya type of disciples
provided they have received sabīja form of initiation. The
term sabīja means with seed, but it really signifies that this
form of initiation is given to those who are competent eno-
ugh to follow certain strict rules of conduct during their life
time. But nirbīja form of initiation is given to old and decr-
epit persons who are less assiduous and therefore unable to
follow strict codes of conduct as enjoined by the holy text.
Abhiṣeka is restrictive in the sense that everybody is not
considered competent of receiving it, particularly acāryābhi-

lxii
ṣeka is given only to those who after receiving initiation have
attained proficiency in Āgamic knowledge, have restraint
over his body, mind and speech, follow the duties as enjoined
by the scripture, are proficient in arranging the adhvās in
their respective order (adhvānusandhāna, ) have gained per-
fection in the highest knowledge by listening to it from their
teacher, continue mental exertion for retaining it followed
by the meditative thought terminating in identity with it
(śruta, cintā and bhāvanā). The author categorically states
that after receiving abhiṣeka only the one who has really
attained perfection in the highest knowledge is worthy of
bestowing grace to others.
XIX
The funeral sacrifice is the final rite for every human
being. Initiation is given during that period only to those
who though belonged to the highest Śaiva order, yet on acc-
ount of some unknown factor have lost the tradition and
expired without performing expiatory rites before their death.
Such a person is given initiation when the body is placed on
the funeral pyre.
For the purpose of rescuing the deceased all the rituals
are performed in the body. The final offering into the fire
(pūrṇāhuti) is performed by burning the body. In order to
convince the ignorant people the person who initiates causes
the body of the dead to shake. He does this by means of
kriyā, jñāna and yoga, though it is not necessary for the
release of the soul.
If the deceased person cannot be given initiation even
during the burning of the corpse, he may be given initiation
during his Śrāddhā rite. The teacher takes a ball of rice in his
hand and meditates it to be the form of the energising Śakti

lxiii
by which the soul of the dead is possessed, The food is con-
sidered as the portion of animality of the soul and is really
the thing to be enjoyed. Both the bhogya and bhogyaśakti
when become unified by the meditation of the ācārya it
becomes fit to be offered to the supreme Enjoyer, the Lord.
Thus leaving the animal portion behind, the essence of the
bhogya, the bhogyaśakti along with the self are offered in
the supreme Bhoktā, the Lord. In this way the soul becomes
identical with Him. It should be remembered that the final
proceeding is preceded by homa and other rituals.
The author raises a relevant question whether for the
tattvajñānin Śrāddha and other rituals are necessary or not.
To this question he answers that when by the light of true
knowledge darkness from the enlightened one has totally
been removed there is no need of the final ritual like antyeṣṭi
Śrāddha and others,¹ But to the people who had been closely
associated with the departed one, the day of his unification
with the Supreme is observed as a day of parva, for it is
the day which causes fullness of consciousness in him
( parvāhapūrṇāt ).
XX
The present section discusses the occupation of the dis-
ciple. This is known as śeṣavartana : the duties that should
be carried out till the end of his life.
Duties are of three kinds : nitya ( obligatory ) naimittika
( occasional ) and kāmya that is performed for the fulfilment
of some desire.
The nitya procedure is given thus : One should get up
early in the morning and call to mind one's desired deity
first. After completing his essential deeds like washing etc and

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lxiv
cleansing himself he should take his seat facing the north,
He then purifies his body, the place where he sits and the
mind. Then he makes a nyāsa in its respective places with
the mantra. It is followed by the show of mudrā. Then he
performs dhyāna in two ways, keeping duality first and then
in dual-nondual way. The worship of the deity is performed
in the body, then in prāṇa, in the intellect and finally in the
Vyomā ( void ). Everything is performed mentally. It is
followed by japa and finally it is offered to the deity. All
these are performed everyday in every sandhyā for the pur-
pose of getting identification with the deity. Four sandhyās
have been mentioned in chapter six. According to the author
that by means of meditation during the sandhyā endless
absorption ( anantatanmayībhāva ) in the Supreme comes
about which in its turn gives birth to a lasting impression,
with the result that all the time becomes identical with it.
The worshipper should worship his deity in the sthaṇḍila.
He should view it as a clear sky with the characteristic of
consciousness where all the deities are shining as reflected
therein. Viewing the bare open ground really signifies
āvāhana ( invocation ). This practice ensures the disciple to
have his identity with the desired deity and the highest
mantra.
Though invocation of the Lord who is all-pervading, is
not possible, yet it is only the desire (vāsanā) which is invoked
and drawn within. Really speaking the great Lord has
neither invocation nor withdrawal ( nāvāhana visarjane ),
The person who is totally absorbed in the highest mantra
in the way as stated above, becomes free from the stains of
animal proclivity and finally is able to put an end to all the
bonds by the blow of bhakti. After that whatever remains is
the most agreeable object for the worshipper.

lxv
Then the author describes the activities related to parvas.
They are performed occasionally by the disciple.
XXI
In this chapter the authority of Āgama is persented. It
has been defined by Tantraloka that Āgama is prasiddhi, a
well-known fact of old. It also lays emphasis on the point
that even agreement and contrariety ( anvaya and vyatireka )
which are the very life of inference, also depend on prasiddhi.
Similarly perception looks for prasiddhi as its support, for
without its help which is thought to be of the nature of self
reflection ( svātmāvimarśātmikā prasiddhi ) nothing which
are considered as acceptible and avoidable, would have been
possible. Therefore prasiddhi lies at the root of every worldly
transaction. The Great Lord who is all-perfect with the
characteristic of I-Consciousness and is Omniscient, is the
source of all prasiddhis. He, the Lord, is adorned with multi-
tude of prasiddhis with the form of enjoyment ( bhoga ) and
release ( apavarga ).
The entire universe is of the nature of consciousness
which is nothing but of reflective nature and that again is in
essence Sound. The reflection ( Vimarśanam ) of objects
which the universe contains and of the diverse relations of
past deeds and their results, is known as śāstra ( holy texts ).
All the śāstras are, really, non-different from the nature of
Parameśvara. Though the holy text has a single aim, yet
on account of the limiting condition of niyati, people are
strongly attached to a portion of it. Therefore some follow
the dual system and others are attached to the non-dual. In
the end the author concludes that such a Āgama should be
taken resort to as bestows excellent result.
5