Prapancha Saratantra

?
RAP AN CASARA TANTKA

PRAPAN GASARA TANTRA
OF
sankarAcArya
With the Commentary Vivarana by Padmapadacarya and
—
Prayogakramadlpika a Vrtti on the Vivarana
Revised and documented with exhaustive Introduction

by
Arthur Avalon
Edited by
ATALANANDA SARASVATI
PARTS I, II in one Vol.
MOTILAL BANARSIDASS
Delhi Mumbai Chennai Kolkata
Bangalore Varanasi Pune Patna
)
First Edition : Calcutta, 19.35

Reprint : Delhi, 1 981 1 989, 2002
.
O 1989 MOTILAI. BANARSIDASS

All Rights Reserved.
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ISBN: 8 1 -208-0522-4 (Cloth
ISBN: 81 -208-0523-2 (Paper)
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INTRODUCTION.
The Prapancha is the extended universe composed of
the five elements ( Mahabhuta
or “Ether,” “Air,” “Fire,”
)
“Water,” “Earth.” The title of the work, therefore, means
the essence, or the account, of the Prapancha.
This celebrated text is attributed to the great philosopher

and devotee Shariikaracharya. At the time printing was
commenced it had not been previously published but after
the receipt of the Text from the press and when this Intro-
duction was being prepared, the nineteenth and twentieth
volumes of the collected works of Shamkara were published
by the Va#I Vilasa Press, at Srirangam, Madras, containing
the present work. An examination, however, of its text has
shown it to contain some errors and therefore this present
edition, even apart from the Introduction which follows,
will not prove to be unnecessary.
In preparing this edition use has been made of three

manuscripts : one in the possession of the Asiatic Society of
Bengal another the property of the Varendra Anusandhana
;
Samiti of Rajshahi and a third belonging to Sj. Akjâya

;
Kumara Maitra. This third manuscript was formerly the

property of the late Achalananda Swam! and is, according to
the information of one of his ShiÂyas, in the Guru’s own
handwriting.
As I have said this work is in India currently attributed

toShamkara the author of the Sharlrakabhaj^ya and was,
therefore, included in the collection above mentioned. The
author of the Prapanchasaravivarawa states that Shiva is
the author of this work through his incarnation ( Avatara )
the philosopher Shamkara. The names of other Sham
karas occur in Tantrik literature such as the son or Kamala-
kara the author of the VasanatattvabodhinX or Tararahasya-
vmtika, and the Shamkara who is a commentator upon
the S>ia/chakranirupa«a published as the second volume of
this series. The colophon at the end of the Madras edition
refers to its composer as Bhagavan Shariikaracharya, a
xxn INTRODUCTION
title which is only applied to the author of the Shariraka-

bha&iya who is believed to have been an incarnation of
Shiva Himself. It is not stated, however, whether that
colophon appears in the manuscript from which the Madras
edition was prepared. In the three manuscripts on which
this edition is based there is no such colophon. Whether,
however, the work is rightly accredited is another question.
It is common knowledge that in the history of all religions,
works are attributed to great names to gain for them an
authority which their real author could not perhaps have
achieved Doubtless some writings which pass under the
great name of Shamkara are not really his. I have pointed
this out in connection with one of the hymns attributed to
him and which I have published ( i ) in collaboration with my
wife Ellen Avalon. So again we find the Tarapajjha/ika
Stotra ( which is given in the Tantrik compendium the Tara-
rahasyavnttika above mentioned ) attributed to Shamka-
racharya though the same hymn is elsewhere in another
manuscript ascribed to the Atharvanlyo Upaimâd ( 2 ). In
support of the accredited authorship I have been referred, in
addition to the general style, and authoritative tone of the
work, to the 59th verse of the 20th Pa/ala where in enumera-
ting the different Avataras the name of Buddha is omitted.
Now Buddha has been recognised as one of the ten Avataras
from the days of the Purawas to those of Jayadeva. It
has, therefore, been suggested that only an author of the
authority of Shamkaracharya who in particular strongly
combated the Buddhist doctrines would have presumed thus
to run counter to such a recognised tradition. On the other
hand, in one of the smaller hymns attributed to Shamkara
charya Buddha is recognised as one of the Avataras.
Further in support of the accredited authorship we have the
fact that both Raghave Bha//a in his commentary on the
Sharadatilaka and Kallcharawa in his .Sâ/chakranirupa#a
refer to the author of the Prapanchasara as Shrimadacharya
by which term the great Shamkara alone is meant. I
leave however others, who may think that the contents of
the work itself notwithstanding its authoritative tone and
general style tell against the tradition as to its authorship,
the developement of their thesis.
Whoever the author may be the Tantrik character of

the text admits of no doubt. It is constantly cited as an
1. Hymns to the Goddess, page 95.

2. The name of the UpanirAad is given as it appears in the manuscript.
INTRODUCTION xxiii
authority in other Tantrik works, notably by Raghava Bha//a,

one of the greatest of Tantrik commentators, the author of
the Bhas/iya on the celebrated Sharadatilaka of Lak^mai*-
acharya. It is also referred to by Kalichara»a in his notes
on the Si6a/chakranirupa»a and by Vishvanatha in the Shat-
chakravivrzti and by many others. The work is not only
frequently quoted, but it has been the subject of several com-
mentaries, among others the Prapanchasarasambandhadlpika,
the Prapanchasaravivarawa, and the Prapanchasarasarasaih*
graha ; the last two dealing chiefly with ritual and Mantra.
Further than this, the philosophical doctrine relating to sound-
creation, the general terminology, Devatas of worship and the
ritual character of its contents from the sixth chapter to the
end of the work make any further elaboration of this point
unnecessary which will be obvious to any one who is con-
versant with the Tantras and the present text. For others
I need only for example draw particular attention to the
reference to the Tantrik Bhutashuddhi rite the detailed
;
account in the ninth chapter of the worship of Tripuravidya

and to Japa, Blja, Yantra, Mudra and so forth which, as
H. H. Wilson ( x ) long ago pointed out, are distinguishing
marks of Tantrik ritual.
Having, however, regard to the alleged authorship the

question may be asked, whether the work should be described
as a Tantra or Tantrik text, such as, for instance the Sharada-
tilaka, ShaktanandataramgiwI and like works. If it be not
an original Tantra then the authoritative style and form of
the work would render it more akin to the Sharada than to
the ShaktanandataramgiwI. Tantrasara, and other similar
works which do not profess to be anything but compendia.
—
The Madras edition says Bhagavat Shri Shamkaracharya-
virachita;
that is, “composed or compiled by Bhagavan
Shamkaracharya.” If it be the fact that it is the original
composition of Shamkaracharya then unless we can regard
the work as the teaching of Shiva in his Avatara as the great
philosopher it would not be a Tantra in the proper sense of
the term. For such a view however there is the authority
of the statement of the Prapanchasaravivara«a to which I
have referred. Still less would the text be such a Tantra
if the author was some other Shamkara. On the other
hand, the form in which the work appears is that of a dis-
course of the Mahavi^wu in answer to questionings by
(
i ) Essays II. 33.
—
XXIV INTRODUCTION
Brahma. An old and learned Orissan Pa«</it to whom

this question was referred stated to me his opinion to
be that Shainkara was not of the author the work but
its redactor or compiler, thus occupying the same position
in regard to it as the Rish\s did to the Vaidik Shruti.
The question has importance because, amongst other
reasons, of the fact that the Mahasiddhasara Tantra
includes a Tantra called the Prapanchasara amongst the
group of 64 assigned to the Rathakranta ( 1 ). Whether the
Tantra there referred to is the text before us I cannot say.
It may be another of the same name. Thus we find in the
group of Tantras mentioned by the Mahasiddhasara the
Panchadashi. All are aware that the Panchadashl is not a
Tantra but a Vedantik treatise. It is possible, however, that
a Tantra was also so-called just as there is one which is
entitled Matsyasukta. I have been informed, though I
have not yet seen any such manuscript, that there was an
ancient Tantra called Prapanchapanchaka, and it has been
suggested that the text before us is a summary of that work.
The title is not inconsistent with such view. For “ sara ”
may here refer either to the essence of the material world
(
prapancha ) or to a summary of the Prapanchapanchaka
though in that case the title would more properly be Pra-
panchapanchakasara in the sense of the world ‘* sara ” as
used in the title of the well-known treatise of K>f^«ananda,
the Tantrasara.
Whatever be the authorship, the question last discussed

seems tobe concluded by the statement contained in the
work itself. For at v. 62, Chapter 36, Mahavi^wu says,
“Oh Lotus-born in this Tantra ( Tantre’ smin) I have shown
!
thee the Prapancha in its five-fold aspect” ( 2 ).
The a very important one and service would be

text is
rendered by its complete translation. summary of the A
work which deals with the worship of all the Devatas is
as follows :
1. see Introduction to my edition of the first part of “Principles of Tantra”.
2. Itmust however be noted that the word Tantra is sometimes used in a wider sense,
that is, a sense in which it is not an original Tantra e. g, the Sharada speaks of itself as a
in
Tantra. See Introduction to my “Principle of Tantra,” Vol. I.
[ PadmapSda says the five-fold aspects are Sthula, Sukr/rma, K«ra»a, S&mSnya, S«kfAi.
]
CHAPTER I.
close of the period of dissolution ( Pralaya ) Brahma

At the
Vishnu and Rudra ( i ) who are respectively distinguished
by the Guwas ( Guwaprabhinna ) Rajas, Sattva and Tamas,
appeared. Wondering how it was that they came into being
and the object thereof, they approached Narayawa ( here the
Mahavuyfcwu then resting in the Ocean of Nectar and began
)
to sing His praises. Pleased thereat He displayed to Them
His great and beauteous form the sight whereof awed and
;
astounded them.
Brahma then “Oh Lord, be merciful and tell us who
said
we are and whence we have sprung what is our cause and ;
what is that which we are to do ( Kriya )”.

Narayawa “You have been brought forth by
replied
the Eternal Imperishable ( Akâra). Your respective work is
to create, to preserve and to destroy”.
Brahma then asked “What is the Eternal Imperishable ;
whence has come ?”

what is Its nature ;
It
Narayawa replies with a discourse on the creation of the

world and teaches Brahma, Vishnu, and Rudra the nature of
Puruâ and PrakWti ( 2 ) or Pradhana 3 ) the two supreme (
Tattvas (4). Of the twenty-five Tattvas, Purujvfca and Prakz'zti

are stated by the Mahavb/tttu to be eternal ( Nitya )
Prakrzti extending over and enveloping the whole uni-
verse “including Thee Oh Brahma and Myself Narayazza/'
Of Prakmi the latter says “She knows Herself. None know
Her but I as Kala only.” ‘Kala it is." He says, “who effects
Vikrzti or change in Prak/zti with Her three guzzas, Sattva,
Rajas and Tamas ( 5 ) which exist throughout the whole uni* .
verse and permeate all the Vikaraj ( 6

)”. 1 he Mahavi^«u
continues I_I is discourse of which the following is a summary.
1. effect of the working of Prakrrti and manifest

For they are the Her gu»as though in
different proportions according to their specific activities.
2. See note at p. 29 post.

3. See note at p. 29 post.
Prakr/ti is the invisible ultimate source as noumenal

matter of all manifestation
4.
through whose contact with PururAa the whole universe arises.
With their characteristics of happiness, sorrow, and delusion and functions

e.
of reveal-
ing, inciting to activity and veiling or suppressing, respectively. “« a G
,s that which works for
.
Mahftuirvana Tantra under the

another as they do for PorurAa. See my Introduction to the
heading *'Gn«a.” ( 1st Ed. ).
6. Or effect or transformations of Praknti.

xxvi INTRODUCTION
Pralcrni by contact with the light ( Jyoti^ ) ( i ) is Chin-

matra ( 2 ). In the desire to create She “solidifies” or
“thickens" ( Vichikirûr ghanibhuta ) and appears as Bindu (3).
Through the instrumentality of Kala the Bindu divides itself
into three, viz., Sthula ( gross ) Suk^ma ( subtle ) and Para
(supreme). These are Bija, Nada (4) and Bindu (5) re-
spectively. On this self-division of the supreme Bindu there
arises an inarticulate sound ( Avyaktarava ) ( 6 ) which is the
Shabda- Brahman or Sound Brahman ( 7 ). The latter is beyond
speech ( Avachya ) and is understandable to Itself alone
( Svasamvedyasvarupa ) ( 8 ). The wise know ‘‘sound” to be
the Shabda- Brahman. It permeates all substance and in the
animal body exists as the five “elements’* ( Panchabhut-
atmakadeha ).
sound originates Mahat ( 9 ) or Buddhi and

From this
from the latter Ahaihkara which is threefold Vaikarika, :
I. PuruiAa.
*• That is, She who is in the first place Tattva ( mere “thatness” ) quickens under the
influence of Chit or consciousness which according to the Saiiikhya system She reflects ; then
She longs to create ( VichikiriAu ) and “solidifies” ( GhanibhutS ) and appears as Bindu. See
post and notes. The vtrse is quoted variously and reads also Chinmfttra referring to the
Light,
3. That is the Kara*a or Causal Bindu which the Brahman becomes after passing from
its VichikirMa when Karma ripens.
state in Pralaya to that called As to the meaning of
this, see Arthur Avalon’s Introduction to “The Serpent Power.
4. Sd tattvasamjmS chinmatrrt jyotir/iaA sannidhestadtf.

Vichiklrj/rurghanlbhiitfi kvachidabhyeti biriduttlm.
Kalena bhidyamftnastu sa bindurbhavati tridha.
Sthula-siik-fAmaparatvena tasya traividhyami.rAyate.
Sa bindur n&dabijatvabhedena cha nigadyate.
Ch l» 41, et Seg.
5. That is, the KSrya or effect Bindu as Nada is the Kriyft Bindu.
Another reading, given by Ktflicharawa, substitutes dvidha for tridha in the third line
and the remaining lines also differ According to this version the division is twofold into
Hang and SaA ( See Vol. II, Tantrik Texts, p. 66 ), the combination being IlangsaA.
See Woodroffe’s Shakti and Shakta and Garland of Letters.
6 . See as to this, Rftghavabha//a’s commentary on the Sh&radatilaka and Woodroffe's
Shakti and Shfikta.
So also the ShSradaiilaka says -
7. :
Bhidyam&nAt parAdvindoravyaklAtma ravo’bhavat.

Sbabdabrahmeti tam prfihuA.
Ch. 1. 11, 12.
8. Thus, (to illustrate the meaning of this term ), whereas others may see in me a man
I alone really know what a man is, and what l ag>. One must be a thing to know what
it is. The existence of Praknti is only inferrible from Her effects which exist in their
cause.
9. It is said that this word does not, as is generally supposed, mean “great” but is derived
from Magh&s which means Light (
JyotiA ).
)
INTRODUCTION XXVii
Taijasika, and Bhautika ( i ). From Ahamkara issueu tuc

five Tanmatras ( 2 from which were developed the five ) ;
gross elements ( Mahabhutas ) ( 3 ) viz., “ether/’ “air,” “fire/’

“water,” “earth” ( 4 ). From Ahamkara through Shakti
with Gu«a and Doâ ( 5^ urged by Kala, sound is produced
and from sound, ether ( Akasha ) ; from ether, air ( Vayu ) ;
from air, fire ( Agni ;

from fire, water (Jala); and from
water, earth ( PmhivI ). The Masala of ether is circular and
of air hexagonal ( 6 ) of fire triangular ; that of water resembles ;
a crescent moon and that of earth is square. Ether contains

air, and air, fire fire contains water, and water, earth ;;
and in earth is all that is moving and motionless in the

universe ( 7 ). From Ahaihkara also issue the five organs of
action ( Karmendriya ), namely the anus, feet, genitals, mouth
and hands the functions of which are excretion, walking,
procreation, speech and the power to hold ; the five organs
of knowledge ( Jnanendriya ), viz. eye, ear, nose, tongue t
and skin and the internal sense ( Manas ).

;
2.
( From
the combination of these elements the whole
material world or Prapancha is produced ) ( 8 ). Mulaprakmi
is Prakrfti only but Mahat, Ahamkara and the five Tan-;
matras, these seven are both Prakmi and Vikmi ( 9 \ The

remaining sixteen Tattvas, viz., the ten Indriyas, Manas, and
I. That is the pure, passional, and dark or elemental aspects of Ahamk&ra in

which gu*as Sattva, Rajas and Tamas predominate, respectively.
the According to
the Samkhya the first produces the eleven senses, the last the Tanmatras or causes
of the gross elements ( bhuta ). and the second produces both. According to the
Shaiva school the first is said to produce Manas, the second the ten senses, and the
third as above. See Bhaskararaya's Comm, on Lalii&sahasranarna v. 397.
The subtle, imperceivable ( to ordinary sense ), “thing in itself,” of which

there are five, viz . , Shabda (sound), Sparsha (touch), Rupa (form and sight), Rasa
( taste ), Gandha ( smell ) that is, sound as such, touch as such etc..
:
3. Perceivable by the senses in those products which are made up of them.
4. So ether ( Akasha ) arises from the Shabda-Tanmatra and its Gu/za is Shabda. The
word ‘element” is here retained for default of any better term though the “ether” etc., here
1
spoken of are not to be confounded with the elements air, fire, earth, and water, in an
English sense.
5. See post, p. 1 1 et seq .
6. Not in the ordinary sense of a hexagon but of a figure with six points which is
formed by two equilateral triangles ( one reversed ) superimposed.
7. That is, all things may be resolved into “earth” the latter is sublimed into water, r
and water into fire and so on, until ether is reached which potentially contains them all.
8. The parentheses in English here and later on are added to the text in a form which
gives continuity to the summary.
9. That is both cause and effect s they are each the effect of the preceding cause and
the cause of the succeeding effect. Prakriti is Cause. •• The seven ” or Mahat,
XXV111 INTRODUCTION
the five Mahabhutas purely Vikrzti. They are called

are
the sixteen Vikaras. The eight Prakmis are Avyakta ( i ),
Mahat, Ahaihkara and the five Tanmatras the last seven
being also Vikrztij of Prak^zti. The Karawas ( 2 ) are Buddhi,
Ahamkara, Chitta and the Indriyas both Jnana and Karma (3).
Naraya«a then gives the divisions of time from the

minutest, namely the Lava to the duration of Brahma’s life
( or a period of 36,000 days and nights, each of 8,640,000,000
human years duration ) as follows :
—
I Liva = the time it takes to pierce a I human year=i day and night of the Devas.
lotus leaf with a needle. 360 days of the Devas — I celestial year.
30 Lavas = I Tru/i. 12.000 celestal years = I age ( Four Yugas ).
30 Tru/is= I Kala 1.000 Yugas = I day of BrahmS.
30 Kalas= I K&rAM&. 1.000 Yugas = I night of BrahmS.
30 KajAM£s=i NimcjAa. 30 such days and nights of Brahm 5 =i month
8 Niraej/4 as= 1 MStrA which is equal to of Brahma.
one breath ( ShvAsa ). 12 months of Brahmti = i year of Brahmti.
360 Shv 5 sas= I Da«â or Na</ik 4 .
100 years of Brahma
2 N&fikfts=l Muhurtta.
30 Muhurtas=l day and night. that of the outgoing
The duration of
-
30 days and nights= I month. breath f nishvasa ) of
Brahma’s
12 months — I human year.
life
Kala, ( Nar&yaaa ).
The sun, moon, fire and all Devatas are in constant

( The
movement for the preservation of
the world. close of
the day of Brahma or Kalpa is followed by a night of Brahma
and this is what is called the intermediate dissolution or
Pralaya of which there are as many as there are nights in the
life of Brahma. At the close of Brahma’s life with the in-
drawn breath of Kala there is the great dissolution or Maha-
pralaya ). "At the time of dissolution”, says Narayazza, "all
the universe re-enters PrakWti*.
NarSyawa then of the generation of bodies.

treats In
PrakWti when moved by Kala, there are four kinds of
bodies, namely, those which spring from the ground ( Audbhida)
those from moisture ( Svedaja ) those which issue from eggs;
( Awôttha ) and lastly such as have their origin in the
Ahamkftra and the five TanmAtras are both cause and effect ; and the ‘'sixteen” or the
eleven senses ( Indriya ) including Manas and the five elements ( bhiitas ) are effects only.
PuruMa is neither cause nor effect. All effects exist in their causes. Praknti and ParuxAa
have themselves no cause.
1. Mulaprakmi or nnmanifested Prakmi whom the PancharAtra Agama calls “the

one Mother of the universe the Mother of the Scriptures, Sarasvatl who has no
origin.” Vyakta on the other hand is Mahat and the other categories for they are
manifested.
2. A Karaxxa is that by which another thing is done, an instrument or agent.
3. The inner agents < antah-kara/xa ) are Buddhi, AhamkAra, Chitta and Manas which
stuns up in itself and presides over the ten outer agents or senses ( Indriyas ) of knowledge
and action.
INTRODUCTION XXIX
uterus. Motionless things ( such as trees, etc. ), are called

Audbhidas as they pierce through the ground. The Svedajas
originate from the combination of the five elements. The
Awrt'ajas or Attifotthas are produced by Shukra ( semen ) and
Shomta ( female ovum \ and are formed into a ball. The Jara-
yuja sprung from the uterus is the result of sexual intercourse.
It is born with a body which contains the twentyfour Tattvas.
Vayu ( “air*’ ) or nerve force takes the discharged semen and
then mingles it with the seed of the Showita. The seed of the
female is called Maylya and that of the male is Karmaka.
The uterine air nourishes the united seeds ( Blja ) which are
called A«ava and in which, in subtle forms, the twenty*
four Tattvas exist. If there be a preponderance of Showita
the child becomes a female ; if the proportions are even the
child becomes a hermaphrodite and when Shukra pre-
dominates then the child becomes a male. The combined
seeds in the course of the day by the action of air, fire and
water solidify into a body the size of the mother's thumb
Next day the embryo becomes a body
budbudakara ).
frothy (
In the course of fifteen days it becomes quadrangular in shape
and draws nourishment from the food taken by the mother.
In time by the action of Vayu ( in the uterus ) a straight long
Na<// ( nerve or artery ) called Suûmna is produced. . The
mouth of the Na<A is downward (
that is, in the Muladhara ).
There is a Nart'i on each side of it. That on the left is Ida.

and that on the right is Pimgala. With these seven other
Nadfrs are connected. I</a, connected with the left scrotum,
encircles Suûmna, passes by the right hip, goes to the
—
heart and thence passing by the left shoulder proceeds to
the right nostril. Pimgala originating from the right scrotum
goes in a similar way to the left nostril.
The other Dhamanis ( Narths ) above mentioned are Gan-

dharl, Hastijihva, Puâ, Alambuâ, Yashasvinf, Sham-
khinl and Kuhu. These are ramified all over the body.
The embryo continues to increase drawing its nourishment
from the food taken by the mother through a Nadft which
is attached to the wall of the uterus. As it goes on in-
creasing it receives a part ( Kala ) of the Supreme Light
( Param jyoti^ ) and this Kala is consciousness ( Kjêtrajnata ).
The body which is thus possessed of consciousness is com-
pounded of the elements ( Bhautika ) and has qualities of its
own ( Sagu«a ). In the case of the male the testicles fully
exist ; but in the case of the hermaphrodite only slightly.
The female embryo has none.
XXX INTRODUCTION
Besides the central Nadfr Suûmna there are various

other Nadfrs with branches and sub-branches and altogether
they are 350,000 in number. Vayu ( v. post p. 11 ) passes
through the body by means of these Shiras ( Nadis ).
Vayu is spread all over the body from the Muladhara up-
wards proceeding along Ida. and Pimgala towards the nostrils
and thereafter stops at a distance of twelve fingers breadth
therefrom. There is a constant upward and downward move-
ment of Vayu along the paths of the sun and the moon ( 1 ).
Vayu goes to the north by the left to the south by the ;
right. Different -views are held about this consciousness

( Chetana ). Some speak of it as the effect of Shukra and
Sho#ita ; others as produced by the food taken by the mother.
Others again say that it is the product of the Rasa ( essence,
juice ) of the food or lymph chyle. Some speak of it as the
effect of Karma ; others as a manifestation ( Vyapti ) of the
Paraih Dhama_( Supreme Light ). Some again say that the
body and the Atma of the father repeatedly act and re-act the
one upon the other with the result that the lustrous Supreme
Light is communicated by Maruta ( Vayu ) to the Shukra as it
were the light from one lamp to another. Others say that
when the material body of elements ( Bhautika ) is born the
Jivatma comes from somewhere and enters it ( 2 ).
Narayawa then says that the great ( Mahlyasi Praknti )
is distinguished by the Guwas ( Guwabhinna ) and is Trido^â

(
v. post ). She pervades and possesses the qualities ( Gu#a )
of the elements.
five The seven substances or fundamental
principles ( v. post ) are Her characteristics. She is Sapta-
dhatubhinna. She is in the Indriyas both in the five :
Karmendriyas, and in the five Jnanendriyas. She is Pancha-

buddhiprabhavinl. She issues from the unmanifested state
when quickened by Her proximity to the Supreme Light.
When She is well awakened by the Supreme Light then She
is Manas and of great power and is in the state of cer-
tainty-uncertainty ( SamkalpavikalpakWtya ). When in the
act of determining with certainty ( nishchinute ) then She is
called Buddhi or determination. When She knows Herself
as the knower She is Aharhkmi ( Ahamkara ). When She
withdraws into Herself ( abhillyate ) She is Herself alone.
When She the Great One moves to manifest Herself in Her
different ways then the sound which issues upon the bursting
of the Bindu becomes clearly perceptible.
1 . That is, IaS and Pimgala. 2. These views are rejected by NSrSyana.
CHAPTER II.
Matured hi this way

embryo goes on increasing at
the
every moment of time. It is first composed of six parts, viz.,
head, two hands, two legs, and the middle portion. Con-
sciousness then enters these six parts. If the three Doâs
viz. }
Vata or Vayu, Pitta, Kapha are favourable then eyes,
nose, mouth, ears, cheeks, chin, chest, belly, breasts and so
forth are formed.
[
At this point necessary to make an explanatory
it is
digression. These three terms are generally translated air,

bile, and phlegm. While, however, they have this signi-
ficator they, however, mean a great deal more ( i ). Vayu is
not atmospheric air nor is it an effete material such as gas
generated during the process of digestion. Sushruta de-
fines it as a force which sets the whole organism in motion.
It is the principal factor which determines the genesis,
continuance and disintegration of the living body. Its
vibration takes a course as the controller of the correlative
functions of the system. Taking into consideration the
various functions which the living body has to perform this
Vayu is classified into Prarca, Apana, Samana, Vyana and
Udana which are said to correspond with the divisions of
functions performed by the cerebro spinal and sympathetic
nerves of Western physiology. The Tantras abound in
description of the NarfJchakras ( nerve plexuses ) and give
detailed accounts of the motor, sensory, and mixed nerves
according to differences in their functions and relations.
In Chapter XV of the Sutrasthanam of the Sushruta it is
said that the imparting of motion to the body (

Praspandanam ),
the carrying of the sensations of the respective sense organs

(
Udvahanam ), the passing down of food to its proper recep-
tacles ( Purawam ), the separation of excretions from the as-
similated food matter ( Viveka ), and the retention and eva-
cuation of urine, semen, etc., ( Dharawam ) should be ascribed
to the functions of the five kinds of Vayu which support
the body.
i. For what follows on the medical side I am indebted and refer my reader to the
Sushruta Sariihita^ an English translation of which with a very useful introduction has
been published at Calcutta by KaviiSja KunjalAla Bhijviagratna.
XXX11 INTRODUCTION
Inshort the term Vayu not only means nerve-force but

is extended to include any kind of electro motor or molecular
force ( as when we speak of the Vayu of the soil ) though the
term is now loosely applied to signify gas or air.
The of the Pitta consists in metamorphosing

functions
the chyle to protoplasmic substance and is thus said to cor-
respond to the metabolism of Western physiology. It means
both bile and metabolism of tissues as well as the bodily
heat which is the product of the latter. All metabolic pro-
cesses in the organism whether constructive or destructive
are called Pitta which is said to be in the products of those
processes whether serum, bile, blood, albumen, etc. y which
are either essential to the substance of the body or to the
proper performance of any organic function. It also has
five sub-divisions according to functions and locations, viz :
—
Pachaka, Sadhaka, Alochaka and Bhrajaka
Ranjaka, or ;
digestive heat or bile pigment rhythmic cardiac contractions

; ; ;
the Pitta of sight and in the skin. The Sushruta Samhita

in the Chapter cited says that pigmentation ( Ranjaka ), diges-
tion and metabolism of tissues ( Pachaka ), the vitalisation
and nutrition of protoplasmic cells ( Oja/dcr/t ), origination of
the faculty of intellection ( i ) Medhakr/t ) ( these last two
(
coming under the common heading Sadhaka ), the origination

and preservation of eyesight ( Alochaka ) and the germin-
ation of heat and maintenance of bodily temperature ( Bhra-
jaka ) are the functions of the five kinds of Pitta which contri-
bute to the preservation of the body through its fiery or
thermogenetic potency ( Agni-karma ).
Kapha or Shle^ma is also of five kinds the functions

of which according to Sushruta are the lubrication of the
interior of the joints contributing to the gloss of the body,
;
to the formation of healthy granules in sores to the size ,
of the body ; building fresh tissues ; imparting a pleasant

or soothing sensation to the body increasing its strength ;
and giving firmness to the limbs and thereby contributing

to the welfare of the body by supplying it with its watery
element.
I. The Editor of the work

last cited, after stating that S&dhaka which is situated
In the heart indirectly the performance of cognitive functions by keeping up
assists in
the rhythmic cardiac contractions, says that it was perhaps this view of the hearths
construction which predisposed many ancient Indian physiologists to hold it to be the seat
of cognition ( Buddhisthtoam ).
INTRODUCTION xxxiii
At every moment
the animal body dies. The ety-
mological significance of the term Sharira ( body ) which comes
from the root Shrz “ to wither up ” testifies to ancient know-
ledge of the combustion which is taking place at every moment
in the human system. The internal fires would unduly feed
upon its constituent principles were it not for the cooling
and watery principle of Shles^ma which surcharging it
with its own essential humidity keeps intact the integration
of its component molecules. The Rasa or lymph chyle
which is formed out of the ingested food prevents the internal
bodily fires from preying upon the vitals by coursing freely
throughout the whole organism. The Rasa thus generated
undergoes a kind of purification, the purified portion
being called Prasadabhuta and the excreted portion
Malabhuta. Kapha or Shles^ma is that portion of Rasa
which fills all the intercellular spaces of the body thus holding
them together in a kind of cooling embrace ( i ) and prevents
the combustion which would otherwise have been caused by
organic heat.
the correlative, as “ fire *' and ‘‘ water ”

<(
Thus air ” is
are the sustentative functions which, with generation, con-
stitute the threefold activities of living matter. The lymph
chyle or Rasa produced by the digested food potentially
contains the elements ( Dhatu ) which build up the human
organism through physiological metamorphosis. Vayu, Pitta
and Kapha are thus fundamental principles of the human
economy or the primary subtle dynamics of organic life, when
in virtue of their correlative and sustentative functions, they
ensure an equipoise among the different vital and physiological
processes, essential to its perfect health. But when the
equilibrium is disturbed, pathological conditions arise which
form the esse of disease and then they are said to be trans-
fromed into Dosyas or morbific diathesis ( 2 ). They are
denominated as Malas when observed in grosser or superficial
principles of the organism producing those excretions or
organic lesions which are the sphere of morbid anatomy.
Thus Vayu, Pitta and Kapha embrace both the biological
and pathological principles of the organism. The same
1. The root ShlirA means "to embrace.” Vtfyu comes from the root Vi ( be move )
and Pitta according to the aulher cited comes from " tap ” ( to burn ) from which he
says it should be infetred that motion, heat, and union and integration are the respective
attributes of the vital Vayu, Pitta and Kapha or Shlej/imft, ( Vol. I. P. 195. )
2 Thus blood which is a fundamental substance ( dhtttu ) of the organism may be

designated a dosAa when owing to congestion it produces a pathological condition.
XXX IV INTRODUCTION
principles which sustain the organism are transformed into the

dynamics of disease and the grosser excretory changes and
organic lesions which form the subject of morbid anatomy and
are sometimes confounded with the disease itself. It is, there-
fore, incorrect to translate Vayu, Pitta and Kapha as “air”,
“ bile and 41 phlegm ” except under those circumstances in
’*
which they are transfromed into Malas but they are not
" *'
“ air bile and “ phlegm in those planes of their
functions which determine the genesis, growth and continuance
of the organism as well as its death, decay and disintegration.
These principles thus embrace the whole sphere of organic
existence ( i ). ]
The text then continues as follows The embryo is moved :
by Vayu at the time of delivery, It issues with its head

downwards causing great pain to its mother. At that time its
eyes and nose are ( in the uterus which is itself steeped ) in
the filth of the mother’s intestines and it repeatedly thinks
of the thousands of sins committed by itself in previous births
( which have
caused it to be thus re- born ). It is tormented
by the heat of the mother’s body and is smeared with
her secretions. Its body which is rolled up into a ball is
agitated by Vayus moving in all directions. It is at this time
that it longs for Liberation ( Moksha ).
Before this period Prawa and other Vayus had lodged them-
selves in its body, Apatia and Prawa now pull against one
another. When Samana fans the fire of digestion then Vyana
goes with the extract produced thereby ( Rasa ) all over the
body. Udana accompanies Pra#a. Naga causes belching.
Kurmaka causes movement of the eyelids ( i ), IOrkaraka
causes hunger Devadatta yawning ;
;
and Dhananjaya
causes various sounds ( Rava ) meaning apparently motions in
the body and does not leave it even after death. As there are
ten airs, so there are ten fires in the body, Of these, seven
fires are in the seven substances ( Dhatus ) and three in sweat
( Sveda ), phlegm ( Kleda ) and entrails ( Antra ). The
Dhatus are skin ( Tvak ), blood ( Asrzk ), fat ( Meda ), bone
( 2 ) ( Asthi ), flesh ( Mamsa ). marrow ( Majja ) and semen
( Shukra ). They are called Duj/fcya or that which is affected.
r op cit of Kavirflja KunjalMa Bhijâgratna whose exposition I have above condensed

and rearranged.
2. According to the Kamik&gama cited by Bhiskarar^ya ( Lalita V. 116 ) the first five
Dhatus are derived from Devi ; and the last two together with breath and vitality ( Jiva ) from
Shiva, The tenth substance is called ParSshakti.
INTRODUCTION XXXV
Dojâ that which affects and the Dosfas are Vata,

is Pitta
and Kapha ( i ). The universal spirit ( Vishvatma ) is Sama-
vayl ( 2 ). Action shows whether it affects or is affected.
Hunger and thirst, grief and ignorance, decay and death are 1
known as the six Urmis and exist in Pra«a, Buddhi, and as

characteristics of the body ( Dehadharma ). From semen origi-
nate marrow ( Majja ), bone ( Asthi ) and nerve ( Snayu ) ;
from female ovum come skin ( Tvak ), flesh ( Mamsa ) and

blood ( Shomta ). These are the six ( 3 ) Kojâs of the body.
In the Dhatus Rasa and so forth is matured ( Paka ). With
maturity Ojas is produced which is the eighth product ( Dasha ).
f
It is said of the Bhavaprakasha that “health
in Part I
and strength reside latent in the Oja^ Dhatu as butter ( Ghrz-

tam ) lies latent in milk. What it is, is not certain. According’
to some it is albumen or glycogen. But the medical Editor

of the Sushruta already cited says ( Vol I., p. liii ) that the
term has been used to denote that vital principle in the
organism which is essential to the maintenance of a healthy
combustion in its tissues and to the due performance of their
normal functions and activities, no matter whether that
principle is patent in the form of protoplasm, protoplasmic
albumen, glycogen, or mucosin in accordance with the
difference of their functions, geneses, and conditions of pro-
toplasmic metabolism ]. This Ojas according to the text
seeks to attach consciousness ( Ksy&etrajnata ) to itself as oil
seeks union with the lamp or the firmament the splendour of
the thunderbolt. When fire is covered by a pot which has
holes in it, the lustre of its flame issues through these apertures
and illumines the surrounding space. In the same way the
lustrous consciousness ( Kêtrajnata ) although covered by the
body gathers knowledge through the different senses. Ether
is in the ears, air in the skin, fire in the eye, water in the
tongue and earth in the nostrils. This is how knowledge is
acquired.
When Pitta moved by Vayu dissolves Dhatus and is

the
itself dissolved, it also dissolves blood in Lasika ( 4 ) and the
1. That is, they are the things which affect the Dhatus as above explained. In
Ayurveda it is said that these three acting on the body in differentways produce various
results.
2. This word is an adjective of samavSya, which means an intimate and inseparable

connection between things such as that which exists between a thing and the material of
which it is made.
3. External.
4. Described by Charaka as the fluid which is between the skin and the flesh.
)
xxxvi INTRODUCTION
dissolved working forward in the direction of the

Lasika
jkin issues in the form of particles of perspiration. When
Kapha is moved upward by Vayu and Pitta then there is
Praseka of the mouth and nose— that is, apparently these
organs function by salivation, dribbling, running at the
nose and so forth.
Heresome verses dealing with diseases and their

follow
causes. Thus from the taking of unwholesome food discharge
from the penis ( Prameha ), strangury ( Mutraknchhra ),
diarrhoea (
Grahawi ) and other diseases arise.
It isnext stated that after food of the six different tastes

is introduced into the mouth it is made palatable by Kapha.
The six kinds of taste of edible things are sweet, sour, salt,
bitter, hot and astringent. Food stomach first goes to the
(
Amashaya ) and then to the seat of bile ( Pittashaya ) and
through contact with it becomes pungent ( Ka/uka ). Entering
the intestines it is matured by the bile. The essence ( Rasa )
which is produced by the process of digestion assumes the
form of blood and so forth and is carried through the body by
Vayu. The refuse is collected by Anila ( air ). This is called
the excretion. It passes into the small intestines
( Graha«I
and remains there for some time when it passes out by way
of the anus. In a similar manner the watery part passes
through the thin Nadfa which spread all over the body into
the bladder ( Vasti ). Vasti is the recipient Ashaya ) of
(
urine ( Mutra )
and is bent in shape like a bow. The water
which passes out of it is called urine.
The embryo ( Jantu ) covered by the caul Jarayu is

( )
moved by the Vayu into the uterine passage. It is the way
of beings that they strive hard to come out of the
all sinful
womb. “Oh Lotus-born ( Brahma)” says Narayawa, “the

ways ( Vn'tti ) of men are various and wonderful”. It ’is then
born and shakes with fear. It yawns and suffers from fever.
It breathes heavily and cries through its terror.
The proceeds
text then to deal with what is called
the Bhavas or states of sound i ). The Bhava which
( first
arises in the lowest Tattvik centre, the Muladhara, is called
i, The whole of this verse occurs in the Alamkara-Kaustubha as quoted

in the
Shabdakalpadruma with the difference that the word T 5 ra is substituted fo Bhfivu.
[ The text epeaks of four states of sound. Acording to PadmapSda the first state ParS is
divisible into four parts (pada), namely, Shunyfi, Saihvit, SukrAma and Part-.Sk DaM
v B
34 of Text. ]
INTRODUCTION xxxvii
Para In its
( i ). next state it is Pashyanti ( 2 ). When it
reaches the heart ( H>*daya ) and is united with Ma or Buddhi

it is called Madhyama ( 3 ). Then in the mouth and with the
desire for utterence it is known as Vaikharl ( or uttered
4 )
speech. From this last arises by the action of air (
Pavana )
all the letters ( 5 ).
The not clearly manifested because the neces-

letters are
sary apertures have not appeared such as the throat and
the like. Until these come into existence and become the
seats of pronunciation the letters remain in their place of
origin ( Varâvyaktisthanasamstha ). When the embryo
reaches the stage ( Bhava ) in which the thought arises, “I am
knower” or “It is I who know ( Jnata'smi )*’ it acquires
Buddhi, Ahamkara and Manas. Consciousness thus in-
creases by degrees and causes the child to become attached
to its mother, father and kinsmen. Drinking abundantly
of the mother’s milk it cries out when it desires to suck the
breasts again. The sight of father, brother and uncles makes
the child happy. Through this arising attachment to the
world ( Samsara ) the child forgets its actions in previous
births, the agony endured in the mother’s womb, and the
pain caused on its delivery therefrom. When troubled it
calls to its mother in half-formed words. These words are
indistinct like the confused murmur of Kuwdalinl ( 6 ) in the
Muladhara ( 7 ).
The aspects of Kuwâlini are various. She, in Her three-

fold aspect, is the imperceptible omnipresent Shakti who is
Kama ( % ), Agni ( * ),
Nada (^). She is Tara ( 8 ). Some
call Her Shakti, others the Paramatma ( 9 ).
It In the bodily aspect ( Adhyatma ) the K&ra//abindu resides in the Mfil&dh&ra as the
Shakti Pincfa, Ku/iâlinl. Here it is in its non-differentiated condition. The Shabdabrahman
remaining here is called Para sound.
[ Padmaptlda says that there are seven stages of sjund. ]
2.That is when it proceeds with slight motion ( Sam&nyas panda ) from the motionless
( niAspanda ) state as far as the navel chakra ( Maaipura ) and is associated with Manas.
According to some accounts the Svadhir/zMftna is substituted for Ma/ripCira. Bhaskarar&ya
Lalitft, v. 80.
3. As the former sounds possessed the nature of the K&ra//a and KSrya Hindus
respectively, it is here in the Nada state endowed with more definite motion ( Vishej-
iiaspanda ). ib.
4. Here it is in the nature of the I3 Ija aspect with quite distinct motion
( SpajA/atara ). ib.
5. Which exist in a latent or unexpressed state in the Suj//umna.

6. Known as Piwrfa or She in whom all energies ( Shakti ) are stored ( Pim/ita ).
4
7. The basic plexus. See ib . and Author’s ‘The Serpent Power.”
8. Another name for “Orii,” ( =A+ U+M ) 9. For the two are the same,
XXX VI 11 INTRODUCTION
threefold aspect is that of the three Guwas, the three

Her
Dojâs ( i ), three colours ( 2 ) ; Trayl ( 3 ), the three Lokas
( 4 ),
the three lines ( Trirekha ) ( 5 ). She is Tara because
She saves ( Tarawa ),
and Shakti because She is the support
( Dhriti ) of all.
In Her fourfold aspect She manifests as the Suk-

i/ima Karawas ( 6 ) ;
Jagrat etc. ( 7 ).
In Her fivefold aspect She represented by

is all things
which are classified by five ;
such as the five groups ( Vargas )
of letters ;
the five colours ( 8 ) and the five Vayus. ( 9 )
In Her sixfold aspect She is the six Koj>6as ( 10 ),

six
Urmis ( 11 ),
and six Rasas ( 12 ). She it is who forms the
divisions of the six chambered Yantra (
âafguwita Yantra ).
In Her component parts of

sevenfold aspect She is the
Tara ( 13 ), namely, A, U, M Bindu, Nada, Shakti and Shanta, t
and the component parts of Hrz’llekha ( 14 ) or H, R, I,

Bindu, Nada, Shakti and Shanta. In Her sevenfold aspect—
She is the regions ( Lokas ), Mountains ( Adris ), Islands
(
Dvipas ), Patalas ( Nether Regions ), Oceans ( Sindhus)
(15), Planets ( Grahas ) ( 16 ), the Sages ( Munis ) ( 17 ),
the Tones ( Svaras ) and Substances ( Dhatus ) ( 18 ), and all
things which have a sevenfold existence.
1. V. ante , p. 11.
2. That is three colours of the three Gu//as — white, red, black.
3. The three Vedas— A7k Vajus and Suman.

f
4. Bhii//, BhuvaA, SvaA, or the terrestial, upper and celestial worlds.
5. The three lines of the Akathadi triangle, viz. Vahni, Indu and Arka. See Arthur
Avalon’s “The Serpent Power \
6 . Buddhi, Ahainkiira, Manas and Chitta.
7. Jagrat Svapna, SuJûpti and Tuilya.
8. The five elements are coloured ; transparency (ether), black (air), red (fire), white
( water ), yellow ( earth ).
9. Pra//a, Apana, Samftna, Udana, VySna.
10. V. ante, p. n.
ir. V. ante , p. 15.
12. Or tastes, V. ante, p. 16.

13. The Mantra Ong.
14. A name for the Blja “ Ilring. As to Shakti and ShAnta See p. 39, // I. past.
15. V. post notes to , p. 36.

16. is That
the seven planets which give their names to the days of the week.
Omitting out of the nine planets R£hu and Ketu, viz Ravi or Sfirya ( Sun ), Soma or :
Chandra ( Moon ), Main gal a ( Mars ), Budha ( Meicury ), V/vhaspati ( Jupiter ), Shukra
( \ enus ), Shani ( Saturn ). [ Ktihu and Kctu are not recognised as planets in Astronomical
works ].
17. See post , p. 36.
IS. lb.
)
INTRODUCTION XXXIX
In Her eightfold aspect She is the eight Prakmis

( i ),
the eight Vasus ( 2 ), the eight points of the compass ( 3 ) and
the eight Mothers ( A^/amatara^ ) ( 4 ). The text then con-
tinues with the ten-fold aspect as manifested in the ten
directions ( 5 ) and so forth the twelve fold aspect as in the ;
signs of Zodiac and the great twelve syllabled Mantra.

Finally Shakti manifests in the fifty-fold form as the fifty
letters of the Sanskrit alphabet.
CHAPTER III.
This Chapter deals with the letters of the Alphabet,

which are of a three-fold character, lunar ( Saumya ), solar
( Saura ), and fiery ( Agneya ).
The vowels are lunar, the con-
sonants ( Sparsha ) other than the Vyapakas ( 6 ) are solar and
the latter are fiery.
The letters A
Visarga ( ) are vowels ( Svara )
( ) to :
some and others long. The short ( Hrasva )

of which are short
vowels are, A (^r) I ( ^ ) U ( ^ ) RiJ
0
) Lri ( and ^
Bindu ( ). The long ( Dlrgha ) vowels are A(^n)Iv'i;)U(g?)
Rrl ( ) Llri (^g) and Visarga ( ). The vowels E (tj) ;
Ai ( O )
and Au ( ) are not mentioned in the text
probaoly because E ( q ) is formed by long or short A (^^T)
^
with long or short I (^) Ai by long or short A ;
with E ( q ) O by long or short A with long or short U and

; ;
Au ( ^ft) by long or short A with O. The short vowels A (

I ( \ U_ ^ ) and Bindu ( °) are masculine ( Pum ) the long
) ( :
vowels A(*fl)I(%) and U ( )

and Visarga ( ) are feminine ;
(
Strl ) and the vowels Ri (
; ) Rri ( ife ) Lri (^) and Lh i fag)
are neuter (
Napumsaka ). The text mentions the last four
and the Prapanchasarasambandhadlpika the other vowels ( 7 ).
1. See ante, p. 8.
2. Ailitya, Marut, Ashvin, Indra, Ujâs, Rudra, Vtlyuand Kavera.
3. N-S. E. & W., N-E. (
Ishana ), N-W. ( V5yu ), S-W. ( Nalr/7'ta ), S-E. ( Agni ),
4. See post, p. 35 mi and p. 27.

5. See note ( 3 ) adding above and below.
6. That is the letters Ya ( q )
Ra ( ^ )
La ( )
Va ( q )
tslavya Sha (sj), nutrdhanya
SA& ( q ), Sa ( ^ ) Ha( <f )
Lla ( ^ and KrAa ( ^ ).
)
7. the Dlpikil these four appear

According to ( ayanaslhiti ) in Surûmntt when
Pt#»avfiyu is in that N&rfi ; and by Ri and l.ri there is cutgoing breath ( dakjAi/zSyana )
and by Rri and Llri ingoing breath ( uttarfiyaKa ).
xl INTRODUCTION
These four according as they are in the

exist in two states
right or left nostril. When Prana is in the right nostril
there is what is called Dakîwayana and outgoing breath,
and when in the left nostril Uttarayawa and ingoing breath.
The five short vowels manifest ( i ) when Prana is in the right,
and the five long vowels when it is in the left nostril ( 2 ).
Bindu and Visarga whose manifestations are dealt with
later are the Sun and Moon respectively.
The Sparsha Varnas the last letter of which vis., Ma ( JT )

is the Sun and the Atma ( 3 ), are divided into five groups
( Varga ) of five letters each. The twenty-four letters ( 4 ) are

the twenty-four Tattvas. The whole twenty-five letters are
therefore both solar as governed by Ma the sun and elemental
( Panchabhautika ).
The Vyapakas two groups of five lettersare divided into

each ( 5 ), and are Fiery ( Agneya and Panchabhautika. They )
are so called because in union with the vowels ( Svara ) they

emanate from ‘‘moon" (Shashi), “sun" ( Ina) and ‘‘fire**
(
A g ni )•
From the letters of the alphabet there arise thirty-eight

Kalas ( 6 ) ;
Kalas come from the
Sixteen lunar ( Saumya )
vowels twelve solar ( Saura ) Kalas come from the twenty-
;
four conjoined Sparshas and ten fiery ( Vahnija ) Kalas from ;
the Vyapakas. From these Kalas the Sadhaka attains his
1. In other words Pra//a is in the south (right) with the utterance of the five short vowels.
2. See Dipika ;
which also says that the short vowels are bhautika ( elemental )
*nd the long ones are of the nature of the five Kalas, Nivr/tti, — Prat \shth& f Vidyfi,
fih&nti and ShftntyalUa. See also Shftrada Tilaka. Chapter I.
PirfigaliySm sthita brasvS itf&yUjn samgata.6 pare. /£., Chapter 2.
3. For Ma is Bindu and the Sun or Atma among the letters. The Dipikft says
|hat by the Atma is meant all the animate world as a whole jiva-samaj^/i ) and the (
Supreme dwelling
Spirit therein ( tadantary&mi ). Shruti says ‘the Sun is the
Soul of the universe” ( Surya atma jagatastasthu^âshcha ).
4. That is the Sparsha Varwas other than Ma.

5. That is Ya ( q ) Ka ( f )
La ( 9 )
Va ( q and Sha ; and SA& q Sa 9 )
) ( ) ( ) (
Ha ( f )
Lla ( )
Ks/n ( ).
6. Kala means “part” ; according to the Commentary on the IlaMayogapradlpikft

( Ch. IV, v. I. ) Kal 5 is a part of NSda ( Kala nadaikadesha* ). The KalSs are the
various parts into which the Prakr/tic substance is considered as being divided. In
every creation of the world it is said that Miilaprakriti assumes the different gradations
of Amsharupiwi, KahXrupiwi and Kaliirnsharilpiw! or manifests Ilerself in portions,
( such as DurgS, LakrAml, Sarasvatl ), in parts ( such as PuiAri, Tur/;ti and other
secondary Devls ) and portions of parts and further sub-divisions such as all women*
kind who are all venerable as manifestations of the Mahffprakr/ti. See H. II. Wilson’s
Essays on the Religion of the Hindus, pp. 245, 246, Vol. I. Here the connection
between the various ( letters ) and the Kalfls is shown and these Kal£s are unfolding
qualities of their cause.
INTRODUCTION xli
desired aim. From the letters of the Tara ( i

) originate the
allpervading fifty Kalas which can be divided according to
the five elements ( Bhutas ). From these ( 2 ) originate the
Shaktis and Matr/s ( 3 ) and Murtis of Vishnu and Rudra
respectively as also the herbs and
;
vegetable substances
( Oi7zadhi ) ( 4 ).
The
lunar Kalas arising from the vowels and which grant
the fulfilment of desires ( Kamadayini ) are Amma, Manada,
Vuskdi, Tushtx, Vus/iti, Rati, Dh^zti, ShashinI, Chandrika,
Kanti, Jyotsna, Shrl, Prlti, Amgada, Purwa, Purzzamz'zta.
The
twelve solar Kalas which give wealth ( Vasuda ) con*
nected with the letters commencing with Ka bha ( )
and
ending with T/ia-cIa ( 33 ) ( 5 ) are Tapani, Tapani, Dhumra,
Marichi, Jvalini, Ruchi, Sujûmna, Bhogada, Vishva,
BodhanI, DhariwI Kiâma.
The ten Kalas from “fire’' which are connected
issuing
with the Vyapakas and which grant Dharma ( Dharmaprada )
are Dhumra, Arcbi/z, U^/zma, Jvalini, Jvalini, VisphulimginI,
Sushri. Surupa, Kapila, Havyakavyavaha. These make 38
Kalas for the fifty letters.
The text then proceeds to deal with Kalas of the Prazzava.
The ten Kalas which arise from Akara ( ) 6 ) ( Akarapra- (
bhava ) which are Brahma-born ( Brahniajata ) and creative
are Srishti /^z’ddhi, Smz'zti, Medha, Kanti, Lata/zml, Dhriti,
Sthira, Sthiti, Siddhi.
The
ten Kalas arising from Ukara(g’) (Ukarottha) which are
Vi^zzu-born ( Vis/zzzu-jata ) and preservative are Jara, PalinI,
Shanti, Aishvarl, Rati, Kamika Varada, Hladini, Prlti, Dlrgha.
The ten Kalas issuing from Makara (97) are Rudra-born
( Rudrajata ) and destructive and are Tikj^zza, Raudri, Bhaya,
Nidra, Tandra, Ks/zut, KrodhinI, Kriya, Utkarl, Mz'ztyu.
l« Omkilra from which all the letters have originated.

These Kalas of Tfira according to the Dlpikffc manifest in the workings of Prak^rti
( Sarvag&yfc prakr/tik&ryavyapinyazfc ).
2. There are variant readings, vis,, tebhya// and tiSbhya /4 ; if the first then the letters
are meant and if the second the Kalfts,
3. The Shaktis and Mothers of the various manifestations of VisAttu and Rudra ; the
Shaktis of the latter being called Matr/s.
4. V. post,
5. That is the first and last letter other than Ma, the second and last but one and so on
are taken together, there being in all 24 letters. Thus: Ka-Bha — ; Kha-Ba tew) ;
Ga-Pha (jjqf) ; Glia-pa ^q) ; Nga-na(^) Cha-Dha (^>j) ; Chha-Da (93)
! ; Ja-Tha (9|q);
Jha-Ta (qja) ; Nya-wa (gpg) ; T&-DH& (33) ; Thu-Da (g«).
6. Which is in Otnkara which represent BrahmA just as UkAra, and MakAra dealt with
post stand for Wshnu and Rudra.
xlii INTRODUCTION
Bindu has four Kalas, viz ., Pita, Shveta, Aru#a and Asita.
The sixteen Kalas issuing from Nada are Nivmti, Prati-

sktha, Vidya, Shanti, Indhika, Dipika, Rechika, Mochika,
Para, Sukjvfcma, Suk^mamr/ta, Jnanamma, Apyayini, Vyapini,
Vyomarupa, Ananta. These make 50 in all.
The text then proceeds to deal withthe Vi^«j-murtis

and Shaktis which have Yai^«ava names and the Rudra-
murtis and Matm with Shaiva names. The Vai^wava forms
( Murtis ) of the Vyanjana Var«as ( 1 ) are thirty -five in num-
ber, viz ChakrI, Gadi, Sharmgl, Kha^gi, Shamkhi, Hall,
.
,
Mujâll, Shuli, Pashi, Amkushi, Mukunda, Nandaja, Nandi,

Nara, Narakajit, Hari, Krishna, Satya, Satvata, Shauri, Shura,
Janardana, Bhudhara, Vishvamurti, Vaikuw/â, Puruj/fcottama,
Bali, Balanuja, Bala, Vmâghna, Vrish a, Haihsa, Varaha,
Vimala and N^/simha.
The Vai^«ava Shaktis ( 2 ) of the consonants are Jaya,
Durga, Prabha, Satya, Chanda, \fanl, Vilasini, Viraja, Vijaya,
Vishva, Vinada, Sutada, Smnti, Afddhi, Samr/ddhi, Shuddhi,
Bhukti, Mukti, Mati, Kjâma, Rama, Uma, Kledini, Klinna,
Vasuda, Vasudha, Para, Paraparaya?«a, Suk^ma, Sandhya,
Prajna, Prabha, Nisha, Amogha and Vidyuta.
The of the vowels are Keshava, Nara-

Vais//«ava-murtis
yana, Madhava, Govinda, Vishnu, Madhusiidana, Trivikrama,
Vamana, Shridhara, H/'Aîkesha, Padmanabha, Damodara.
Vasudeva, Samkarj/6a«a, Pradyumna, Aniruddha 16 in all. ;
The Vaishnava Shaktis of the vowels are Kirti, Kanti, Tu sh/i,

¥usht\, Dh/'fti, Kânti, Kriya, Daya, Medha, Hars/fca, Shradd-
ha, Lajja, Lal«//ml, Sarasvati, Priti, Rati ;
16 in all.
The Rudra-murtis vowels are Shrlka«//ra, Ananta,

of the
Siik^ma, Trimurti, Amareshvara, Arghisha, Bhavabhuti,
Tithi, Sthawu, Hara, JhiwAsha, Bhautika, Sadyojata,
Anugraheshvara, Akrura, Mahasena sixteen in all. ;
The Rudra-murtis, of the consonants are Krodhlsha

Chatfrtfesha, Panchantaka, Shivottama, Ekarudra, Kurma,
Ekanetra, Chaturanana, Ajesha, Sharva, Someshvara, Lam-
gall, Daruka. Ardhanarishvara, Umakanta, Aâ^T, Oandx,
Adri, Mina, Me.â, Lohita, Shikhi, ChhagalaWa, Dvirawrt'a,
Mahakala, Kapali, Bhujaingesha, PiwakI, Kha^gisha, Vaka,
Shveta, Blmgu, Nakuli, Shiva, Sambartaka 35 in all. ;
i. That is the letters other than the vowels : the consonants both Spmrsha and
Vy&paka*
h
INTRODUCTION xliii
The Rudramat^/s vowels are Purwodari, Viraja,

of the
Shalmall, Lolakî, Vartulakî, Dirghaghowa Sudirgha-
niukhl, Gomukhl, Dlrghajihvika, Kuwôdarl, Urdhvakeshi,
Vikmamukhl, Jvalamuklu, Ulkamukhi, Shrlmukhi, Vidya-
mukhi, or 6 in all. 1
The of the consonants are Mahakall,

Rudra-matris
Sarasvatl, Sarvasiddhi, Gauri, Trailokyavidya, Mantratma-
shakti, Bhutamata, Lambodarl, Draviwi, Nagarl, Vaik-
harl, Manjari, RupiwI, Viriwi, Ko/arl, Putana, Bhadrakall,
YoginI, SharhkhinT, GarjinI, Kalaratri, KurdinI, Kapard-
ini, Mahavajra, Jaya, Sumukeshvarl, Revatl, Madhavi,
Varuwi, Vayavl, RakjôpadhariwI, Sahaja, Lakj/nni, Vyapini,
Maya ; 35 in all.
The here says that three kinds of Nyasa ( 1 ) [ with

text
the Kalas and Murtis named ] have been described as above.
Then follows names of the fifty Oâdhis ( herbs )

the
such as Chandana ( sandal ), Kuchandana ( red sandal ),
Aguru (
fragrant aloe ), Karpura ( camphor) and so forth.
The are expelled through the Suûrana channel

letters
by air through the mouth by means of the throat and other
organs ( 2 ). Utterance is of three kinds Udatta, Anudatta,
and Svarita ( 3 ). also classed as Hrasva, Dirgha and Pluta
according to Matra
CHAPTER IV.
This Chapter deals with the Bija Hrlrii ( which is com-

monly known as the Maya Bija ). This Bija is also called
Nada, Pra«a, Jiva, Glioma, Hr/llekha, etc. It is composed of
the letters Ha ( ? ) ( 4 ), Ra ( ?; ), I ( $ ) ( 5 ) and Bindu ( ) ( 6 ).
0
I* The Kalas are a ) the 38 ( b ) the 50 in OmkSra named and the Murtis
( ( c ) the
Yai s wa vam ur ti s and Shaktis and the Rudramurtis and Matris.

2. Ka/rMfidisthanagha/Z/iaA throat ( lva//Ma ), chest ( Uras ) head ( Shiras ) root of
;
the tongue ( Jihvffmiila ), teeth ( l)anta ), nose ( Nttsika ), lips ( Oshtha ),

and palate ( TSlu ).
3. cites authority to show that
The Dipika the first kind hums up sins ( dahati
pap/ini )
; the second grants mokÂa ( mok.?Aaprad£yaka ) and the last gives pleasure to
the mind ( Spyayana ). See Sharada tilaka ch. I. 66 and ch* II* 5 and notes thereunder.
4. The Prapanchasftrasambandhadipikfi. referred to post as the Dipikfc says the

Ha is Kr/takr/tya, all pervading.
5. KffryakSrawav&chim&yti according to the Dipikft,

11
May It manifesting in-
strument and effect.”

6 . Satatarii : or “the over existing one” according to the Dipikft, Bhftsktf-
xliv INTRODUCTION
Hakara Bija is Prawatmaka because it con notes the

Paramatma in conjunction with Maya which is implied by
the word Pra«a ( ). i
From Hakara originate the vowels ( Xf )

to U(^F) and A
the six (Jrmis ( 2 ). The Mahavij/fcwu adds ‘‘From Hakara
have you ( that is, Brahma, Hari or Vi^«u, Tshvara or Shiva )
originated and it exists in all animate beings enveloping and
permeating the Brahmawâ ( universe ) with all that is moving
and motionless therein. '* From Repha or Rakara ( ^ ) originate
the letters Ri ( ), Rrl (35 ), Lri ( m
), Lin (
^r) and the four
Guwas ( 3 ). From lkara ( come the remaining six vowels
including Bindu and Visarga and its Guwas are the four
K arawas ( 4 )t
Samghata ( 5 )
and Chetana. ( 6 )
From
the vowels the consonants from Ka to Ki/za (
— ’ey )
originated.
The MahavLr^ttu proceeds to establish the identity of the

Devata of this Bija ( that is, BhubaneshvarJ ) ( 7 ) with Kuwdhli
and Hamsa/fc and then of the Mahavakya to the realization
“So’ ham” ( ) ( 8 ). He then says that if Sa ( g ) and
Ha (w) of “So* ham” be eliminated we then get %tf ) Om (
or the Prawava. If the latter be disjoined into its compo-

ment parts then from its end ( ^ ) we get the elements begin-
ning with Kha ( ether ) from its middle ( ^ ) the sun and ;
other lustrous substances; and from the first part ( xt ) all

sounds. This Shakti (Ku//<£ili or Bhuvanesvarl) is the Parame-
shvari Shakti and produces all sounds and their meanings and
therefore comprises all the 24 Tattvas. She is Savita or the
rar&ya citing the Mahasvachchhand.t Tantra says ( Comm. Lalihi. v. 70 ) that there
are eight notes ( var;/a ) above the Hindu which in the order given are more and
more subtle, viz , Hodhini, Nad a. Nadanta, Mahanada, Vyiipika Shakti, ^\nji, SarnanI,
Unmani.
So the Devi is addressed in the Lalihi as Hrmikari where the
1. Common-
tator he. cit says ( citing
, the Svatantra Tantra ) “She it is who does creation,
preservation and destruction.’’
2. Hunger, thirst, sorrow, ignorance ( moha ) decay and death.

3. Touch ( sparsha ), Form or Sight ( riipa ), Taste ( rasa ) and Smell ( gandha ).
4 Manas, liuddhi, Ahaixik&ra and Chitta.

5. This is according to the Dipika— Deha or body.
6 Kilryitriha-kara/za sanniha-gata chidabhasa, that is, apparently the Chit-quickening

Prak/iti to be tbe cause of all functioning.
7. Ruler of the fourteen worlds ( Iihuvanas ). The Deiiy indicated by the Mantra
Ilriiii. See as to other meanings llhaskararaya’s Comm. Lalita. v. 69 citing Tripunl.
siddhrtnta and the Gha/argalayantra Cliapter in the Dakr/4 iwiimurti Saiiihita.
8. In this connection reference may be made to pp. 66, 78 and 102 of voh II
of this series of Tantrik Texts.
INTRODUCTION xlv
Creatrix of the world ( Jagatprasavakariz/I ). She is Gayatrl

since it is She who saves (Trawana) the singer (Gayaka).
As the embodiment of the seven groups of letters ( i ), She
is the seven planets. The Sun is the Lord of the vowels and
Mamgala, Shukra, Budha, Vrfhaspati, Shani ( 2 ) and the
Moon are the Lords of the Ka- varga (qj), Cha-varga (^),
Ta-varga(3), Ta-varga ( )
Pa-varga ( q )
and Ya-varga (q),
respectively.
As the other letters originate from the vowels so the six

all
planets ( Grahas ) originate from the Sun ( Savit ri ). As the
six Vargas disappear in the vowels so the six components of
Hrim ( 3 ) and the six chambered Yantra disappear in Bhu-
vaneshvarl. She is the eternal, all-pervading Shakti who
shines by Her own effulgence in the Sun ( 4 ).
From Her have originated the signs of the Zodiac. The

MahavL^wu then proceeds to show how from the different
letters the different signs of the Zodiac have originated. In
the same way He deals with the 27 Nakâtras ( 5 ) or Lunar
Zodiac, AshvinI and others.
He concludes by saying that to know Her is to be freed

from all the bonds of Karma ( Karmabandha ) and to attain
the supreme state of Vishnu ( V'ishnoh paraih padam prayati ).
CHAPTERS V & VI.
Henceforward the work deals largely with ritual which

can only be described in an abbreviated form. These two
Chapters deal with the subject of initiation ( Diks/ia. ). It
is so called because it produces a divine state of mind and
body ( Divyabhava ) and destroys ( Kj//i«uyat ) all evils
( Duritani ). Mantra is so called because it gives under-
standing of the Tattva and saves ( Trayate ) from fear.
1. The vowels and the vargas commencing with Ka-varga, v. /W.

2. That is, Mars, Venus, Mercury, Jupiter, Saturn.
3. That is, Ha, Ra, Maya ( I ), Nad a, Bindu and Shakti.
4. The DTpikil says that here Her identity with Bharga is pointed out.
5. The system
of the Nakj/;atras or Asterisms was originally based upon the
Sidereal revolution of the moon in about 27 days according to which a lunar zodiac of 27
asterisms near the ecliptic was made, so that in each night of the Sidereal month the moon
entered a different asterism. Time was thus marked by defining the position of the moon
without regard to its phases. See Dr. Barnett’s Antiquities of India, p. 191, where the
27 Nakjâtras are fully given.
4
)
xlvi INTRODUCTION
Then follows regarding the selection of

detailed rules
proper time and place for initiation, worship of the Vastu
Purusâ ( i ), sacrifice (Bali), offerings and so forth. The
conclusion is that Guru, Devata and Mantra should be realised
as being one and the same ( Aikyam ).
CHAPTER VII.
This portion of the work deals with rules relating to the

Sadhana of the Devi of Speech and the Japa of Her Mantra
(2). Japa is preceded by Matrz'kanyasa ( 2 ). The Rishx of
this MatT'fkamantra ( 3 ) is Brahma. The metre ( Chhanda^ )
is Gayatrl. Saras vat! is the Devata and Her six limbs are
the letters of the alphabet.
With the words, u I bow to Her the Bharat! ” ( 4 ) follows
a Dhyana or description of the Goddess ( Devi as She, in
her gross { sthula ) form, is to be meditated on. She is seated
on a lotus, three- eyed and of a transparent brilliancy. She is
white as the moon and the jasmine flowers. The fifty different
letters make Her face, hands, feet, belly and breasts which
with Her buttocks are very large. On Her head are coils of
hair and the crescent moon. She holds in Her right upper
hand a rosary of Rudrata/za beads ( 5 ) and with Her lower
right hand makes Chinta-mudra ( 6 ). In the left upper hand She
holds a jar ( of nectar ) and in the lower left hand a book ( 7 ).
Thenine Shaktis of Bharat! are Medha ( understanding ),
Prajna ( wisdom ), Prabha ( radiance), Vidya ( learning ), Dh!
( intelligence ),
Dhmi ( constancy or steadiness ), Sninti
(
memory ), Buddhi ( power of conception ), Vidyeshvarl
(
sovereignty of all learning \
The Sadhaka
with revernt devotion should worship
Bharat!, Her Shaktis and Avarawa Devatas ( 8 ) with fine
perfume and flowers, incense and food.
I The Genius of the ground where the Dlkj/ra takes place.
2. See Introduction to my book “ The Serpent Power ”.
3 That is, the letters A to KrAa with the Bindu superimposed.
4. The DTpika says that the word Bharat! he.e indicates that She is subtle and
”
NSdiitmaka ( in the nature of NSda ) and the word “ Her ( lain ) indicates that She is the
Pa rachidStmika Bhu va nesh va ri.
5. Seeds of the Eleocarpus ganitrus with which Japa is done.

6 . A name for the jniina-mudril or munual gesture so called.
7. Cf. verse II of Ilymn to Bhuvaneshvar! in Arthur and Ellen Avalon’s “Hymns

Goddess ” at P. 35. That is, attendant Devalfls.
to the 8.
;
INTRODUCTION x lv ii
The Mothers are Brahma*!, Maheshl, Kaumarl,

eight
Vak£*avl, Varahl, Indraral, Chamuwafo, Mahalak^mi.
CHAPTER VIII.
The part deals with Prawagni Homa.

first It commences
by directing the Sadhaka as to his posture and then to
meditate on the Muladhara ( i ) in the middle of which is the
“essence of Shakti” ( Shaktisattva ) that is Ku««falinl and is
surrounded by Maya Bljas ( 2 ). Inside the Muladhara is a
triangle and five Ku*das ( fire pits ) in which are the five fires
Avasathaja, Sabhya, Ahavanlya, Anvaharya and Garhapatya.
In these five Kuw^/as the letters are mentally offered in Homa.
The Vyanjanas are divided into 7 groups and the vowels into
2 groups of eight each. Each of these groups is called after
one of the nine gems ( Ratna ) and directions are given as to
which letters should be cast into which Ku«nfa. By these
offerings the Sadhaka realises his subtle body. Details are
then given of the ritual of this Homa in which mental offerings
of the senses ( Indriyas ) and so forth are made.
The second portion after the 26th verse deals with the
worship of Sarasvati ; Her Nyasa, Pfija, Japa, Homa and so
forth. A
Hymn to Sarasvati is given in vv. 47-60.
CHAPTER IX.
Deals with the worship of the Devi Tripura. She is called

Tripura, because, She is the Creatrix of the three Murtis ( 3 )
and is in the three Vedas ; She too on the dissolution of the
three worlds fills all space and existed before the Three ( 4 )
;
were. Her Bljas are Aim and Klim ( 5 ).
1. The Chakra in the basic plexus. See my book “The Serpent Power” a translation
of the 5 /&alchakra-nirupa/*a published in the second volume of this series.
2. That is “HnuY* v. ante .
3. So according to the Kalika Puriuia, She is so-called because through the operation
of Pradhana Her b b* became threefold as BrahmS, Vi.r/*//u, Rudra. She is also three-
fold because the Manila is triangular; the Mantra has three syllables ; there are three
states ( avastha ) and so forth. Some other meanings are given in the commentary to v .178
of the LalitiE where She is addressed as Tripurftmbika. Similarly in the AVjorfa-shlslotra, She
is addressed as Tripuradhivilsinl and Tristh* or “residing in the three” that is, the three-
fold worlds, body, states of consciousness and so forth.
4. That is, existed before the three Devas of the Trimurti.
5. The Wlgbhava and KStna Bljas* She has other Bijas also.
xlviii NTROIHJCTION
The Dhyana given at v. 8.

is The Sadhaka is directed
to worship the PiMa, the Shaktis Varna and others and to
draw the Navayoni-chakra and to then place a Kalasha ( jar )
on the Chakra and invoke the Devi therein. The Chakra
is then described. The Shaktis and Matrfkas and Bhairavas
who are to be worshipped are named.
In vv. 23, 24, a description is given of a worship which
has the effect of producing such amorous passion in the
celestial female Spirits and Genii, Suras, Asuras, Siddhas,
Yakâs, Vidyadharas, Gandharvas, Bhujamgas ( 1 ) and
Charawas ( 2 ) that they come to the Sadhaka “with gazelle-
like eyes, breathing heavily, their bodies quivering with, and
moist with the pearly sweat of, passion and throwing away ;
their ornaments and letting their clothes fall from about them,
bow themselves before him and offer to do his will’\
CHAPTER X
concerned with the worship of Mulaprakmi, Her
Is
Mantra, Homa, Abhiêka, Japa and Archana (3). For
the purpose of worship She is materialised as Arnbika accord-
ing to the directions of a Dhyana which is given. She is
there described as holding Pasha ( noose ), Amkusha ( goad )
( 4 ), \shta ( making the Varamudra ) t Abhaya (
making the
Mudra of that name ) ( 5 ). An explanation is given of
these four.
The rest of the Chapter is concerned with the ritual.
CHAPTER XI
Continues the same subject, and gives a description of Her
Yantra ( 6 ), Gayatri, 16 Shaktis ( 7 ), 32 Shaktis ( 8 ), and
64 Shaktis ( 9 ) which are named.
1. That N&gas or Serpent divinities.
2. The Siddhas and names following are various classes of Dcvayoni.

3. See these described in my “Shakti and Shfikta” and “Garland of Letters”.
4. See Arthur and Ellen Avalon’s “Hymns to the Goddess.
5. The gestures of granting boons and dispelling fear.
6. Diagram used in worship. 7. Vv. ii, 12.
8.Vv. 12-16, including Sinlbfili, KSlarfftri, MahArfttri, KapaiinI, MahBAamardinT,
IndrS/rl, Rudra«I.
9. Vv. 16-24, including Prakr/ti, Yiknfti, SrisAfi, Sthiti, Samhr/ti, SvfihS, Svadhfi,
Gfiyatrl, Savitri, Vimald, Bahurilpa, Sail, Bahushishna, Madanfitur* Akj/iobhyft,
Satyavadini.
i)
INTRODUCTION xlix
further details regarding Her worship

Some are set forth
and then in verses 49-68 the following fine Hymn to Prakrit
is given.
HYMN TO PRAK/?/TI ( 1 )
Be gracious to me, Oh Pradhana ( 2 )

Who art Prakmi ( 3 ) in the form of the elemental world ( 4 )
Life 5 ) of all that lives,
(
With folded hands I make obeisance to Thee Our Lady ( 6 )
Whose very nature and will it is to do ( 7 )
That which we cannot understand ( 8 ).
A hymn composed of sentences

is
And these of words with their terminations ( 9 ),
1. The primordial Shakti ;

see note 3 below.
2. Pra + dim Tana/- pradhatte sarvam atmani or that which contains all things
in itself ; the source and receptacle of all matter and form.
3. Pra -f kmi,is, She by whom all actions,
that that is, creation ( srisAti ) main-
tenance and
destruction ( laya ) are done.
( sthiti ) Prakr/yate karyadikam anayfc.
PradhSna and Prakrit i are one and the same under different aspects. Prakmi also
means before ( Pra ) creation ( kmi ), Ur he A pr&rambho yasy&i-She from whom creation
begins. The first is the one as the container of the material which goes to the making
of the world of form and Prakmi is the One in its active aspect moulding into form
the materia prima ( to use an analogous though not altogether accurate term ) of
which as Pradhana, It is the container.
4* Prapancha, that is, the Universe as composed of the five gross “elements”
( mah&bhuta ) or ether ( ftkSsha ), air ( vfiyu ), fire ( tcjas ), water ( ap ), eaith ( przthivi ).
5. Prfi;/a which manifests in the breath of breathing things ( pra//I ).
Prabho
6. the meaning of which
; is “one who can confer favours and show
disfavour” ( nigrahanugrahasamarthS ).
7. It is Her very nature ( prakmi ) to be and to do, what She is and does. She
cannot be otherwise and be Herself. She acts, and to do so is Her will and Her will
is what She is.
8.The action 01 Prakmi is apratarkya, beyond all human discussion and concep-
tion, known only to PrakWti-PururAa and not to ourselves, who are but transforma-
tions ( vikmi ) and but limited manifestations of the immanent yet transcendent Cause.
9. In Sanskrit the root is not considered a word. It becomes only o word ( padam
when the case or verbal termination is added. Thus bhii the root of the verb “to be”
is not a pada but, bhavati, the third person singular present tense is such ; Rama is
not a pada, but R&ma£, Rfcmarii, R£me»a, etc*, are padas.

1 INTRODUCTION
Words again consist of letters

And Thou Thyself, Oh Supreme Queen, art the letter ( i ),
Thus art Thou both the Hymn and those who hymn Thee ( 2 ).
Even Aja Adhokâja ( 4 ) and Trikâ«a ( 5 ),

( 3 )
Know not Thy Supreme form which is Maya ( 6 ),
But pray to Thee in Thy gross form as Ruler 7 ), (
Therefore so must I pray to Thee ( 8 ).
Salutation to Thee our Lady supreme over all ( 9 ),
Who Bindu ( 10 ),
art
Obeisance to Thee the Paratattva (
1
1 ),
1. Akj7/araor lettered sound is the gross manifestation of subtle sound or dhvani.

Dhvani Devi as Kulak u«</alini. Mantra is therefore Devata not only in its collective form,
is
but in each of the letters which compose it. AkrAara also means ‘imperishable*,
2. Lit, “the Devi praises Herself with letters which are Herself because the power
of speech is Herself.” The Hymnist and the Hymn are but manifestation of the Supreme
whom they invoke. The Jiva worships its inner ground or ParamfttmfL
3. Aja “the unborn one** is an epithet applicable to BrahniS, Vishnu and
Rudra but is generally and here used as a title of Brahmft the creative aspect of the
trinity ( trimurti }.
4. AdhokjAaja ; which means lie from whom there is no fall ( rebirth ) when
41
once attained” ; or “He who is beyond the perception of the senses” ( ak*Aa =
indriya ) ; V&chaspatya Diet. It here means Vishnu,
5. TrlkxAawa or “three-eyed” a term generally applied to Shiva v/ho bears in

His forehead the third eye of wisdom ( jnana-chakyAuA ).
6. That by which the Brahman as Avyakta creating the Universe is able to make
Itself appear to be different from what It really is.
7. Ishi tfSm. She is the ineffable Lord { Ishvarl ) ruling the Universe Her creation.
This ruling aspect which involves relation is Her gross aspect.
8. That is, if even these three great Devas can only worship the gross aspect, of
greater necessity it is that the hymnist should do so. 9. Samasteshi.
10. From
the SachchidJnanda Parameshvara with Prakrit i issued Shakti from Shakti
came N&da and from Nftda was born Bindu {
ShSrad&tilaka, Ch. 1 ), This Bindu again
has two aspects the Bindu or PuruiAa aspect or “Haiii” manifesting in breathing crea-
tures ( Prfltel ) as expiration and the visarga or Prakriti aspect or “SaA” manifesting
as inspiration ; the current of the life wave being called Hang cha saA or the motion of
Ha and Sa. See my book “The Serpent Power”.
11. Lit the supreme Tattva or prakr/ti. In this edition the alternative reading
.
“Ravatvena” has been preferred. As such the meaning is She is the Rava or sound which
arises on the bursting of the Bindu. See ante p. 6.
INTRODUCTION li
Who art Pradhana (

i ) and Mahattva ( 2 ),
Salutation to Thee Who art in the form of Ahamkara ( 3 ).
Obeisance to Thee form of sound and ether,

in the
Salutation to Thee in the form of touch and air,
Obeisance to Thee in the form of sight and fire,
Salutation to Thee in the form of taste and water.
Obeisance to Thee in the form of earth with its quality of
smell ( 4 ).
Salutation to Thee in the form of the ear, skin, eyes, tongue,

and nose ( 5 ),
And the form of mouth, speech, arms, legs, organs of
in
excretion and generation ( 6 ),
Salutation to Thee, Manas, Buddhi, Ahamkara and Chitta ( 7 ),
Obeisance to Thee Who
art in the form of the whole Universe :
1. See v. 1 note 2, p. 29.
2. Mahattva ( Mahat-tattva ) is that state of the vikmi of mulaprakrai which when

individualised is called Buddhi. The latter is one of the fourfold aspects of the anta^karawa
or mental organ, viz., manas (lower mind or sensorium), buddhi ( higher mind the func-
tion of which is determination ; nishchayakSrim ), ahamkara ( egoity, self-consciousness )
and chitta ( v. post, v. 6, n. 7 ).
3. See last note. The ahamkara here referred to is however to be distinguished

from that mentioned in verse 6. It is ahamkara thought of as before its divisions into
Taijasa, VaikSrika, and Bhautika.
4. Ether, air, earth are the five gross elements ( mahabhuta ).

fire, water, They
each have certain or gu«a. These are sound, touch, sight { by and of light )
qualities
taste and smell. MahSbhiita is the container or supporter. ( SdhAra ) and that which
is called its gu«a is the supported or contained ( adheya ).
It is through its gu»a that
mahAbhuta perceived by the senses indriya ). Thus, sound is that by which the
the is (
invisible akSsha is known. The Mahabhuta and its guwa represent the objective
and subjective aspects. As the world is the creation of mind, the sliabda, sparsha,
rupa, rasa and gandha sound, touch, sight, taste, smell ) tanmStras are the cause of the
(
mahubhiitas the former themselves deriving from the tamasa ahamkara.
5. of sense ( indriya ) are of two kinds vis.,. JnSnendriyas or organs of

The organs
sensation through which knowledge of the external world is obtained, viz., those men-
tioned in this line and Karmendriyas or organs of action by which that knowledge is
applied, namely, those mentioned in the second line.
6 . See last note.
7. See n. 2. These four are vikmis of the Devi.
Chiuam that by which one knows ( Chctati anena iti chutam V

is According to
the VedSnta it is the faculty of the mental organ ( antnAkarawa ) which contemplates and
investigates into the subject-matter of thought— anusandbAnftlmikS anta^karana- vrittiA
iti vcdSnta^*
lii INTRODUCTION
Who pervadest all

And yet art formless ( i ).
Thou art the Antaratma ( 2 ),

Who by the Sun ( 3 ) upholdest all living creatures,
And Who by the Moon ever nourishes them.
Again assuming the appearance of Fire the carrier of obla-
tions ( 4 ) Thou burnest :
Oh MahadevI, verily do these three lights ( 5 ) and fires issue

from Thee.
Assuming form of Brahma with active quality ( 6

the )
The four-headed one, seated on a shining white swan,
Thou dost create the world
Of which thou becomest the Mother.
Who is there indeed, Oh Supreme Ruler ( 7 ),
Who can imagine Thy supreme state ( 8 ) ?
Adorned with crown,

Resplendent with conch and discus ( 9 )
1. of the Mother of the Universe are threefold.

The forms There is first the supreme
para form
) of which, as the Vu/fc/zuyamala says, “none know” ( see Ch. Ill, Sh&ktananda
(
Tarariigi/r I ); next Her subtle form as mantra or sound and thirdly Iler gross form in the ;
visible universe and in those embodied aspects or spiritual avataras in which She
presents Herself, for the benefit of the sadhaka who can only worship I ler in such form
Sec Author’s “Shakti and Shftkta” and “liymns to the Goddess.”
2. Atma derived from at manin, is that which continues to exist in all states
1
( avasthii ) commencing with j&grat and following on in the others svapna, suMupti, :
and turlya, that the eternal Spirit.

is, At = siitatya-gamane or that which is continually
going ; that is, w hich never ceases to exist. But as the term at m 3 has also other meanings
r
in Sanskrit ( such as effort, patience, buddhi, nature, manas, son, jlva, sun, hulasana ( fire )
\&y u, body ) the term which specifically describes the Spirit as the inner substance of all
things is antarAtmft or inner atm&.
3. The Sanskrit expression is finer but untranslatable— ravit vena bhutva antaralmil
J>
dadhflsi ; who upholds “by Thy
that is, sun-ness. In the same way later we have
chandramastvcna “by Thy moon-ncss.”
4. Fire it is which while consuming oblations in their gross form carries them as
nourishing food in subtle form to the Devas.
5. That is Sun, Moon and Fire corresponding with the Kriyft, Ichchlm and Jn&na
Shaktis.
6. That is the rajas gu//a,
7. IshT.
8. ItL “You ( alone ) think upon ( or know ) Your supreme slate.’’
9. Chakra* Both conch and discus are white and shining.

2
1
INTRODUCTION liii
As Naraya«a with quality of manifestation ( i

),
Thou dost maintain the world ;
For He also is part of Thee.
io
Again in the form of the three-eyed Rudra

Carrying axe and a rosary ( 2 ),
On whose matted hair are moon, serpent and Ganges ( 3 ),
He with the quality which veils ( 4 )
Thou dost at the end of the Kalpa ( 5 ) destroy the whole
universe,
And then alone shinest ( 6 ).
Thou, Oh Supreme Lady ( 8 ), ( 7 ),

art Sarasvatl
The presiding Goddess of Speech,
Clad in white raiment ( 9 ),
Holding a rosary of Rudrakâ beads, a pen, and a jar of
nectar,
Thou maketh the Chinta gesture ( 10 )
Thou art The Three-eyed One
Bearing upon Thy matted hair ( 1
1 )
The shining crescent moon.
Thou art. Oh Queen, the uncreated changeless One,

Thou art Durga (12)
With shining conch and discus
1. Sattvagima. who maintains is part of Thee”.

Lit. “lie
2 . Made human skull or bones.
of rudrfikj/ta seed or
3. When Gamgft was called down from heaven by Bhagiraihn, She first fell into the
matted hair (
ja/5 ) of Shiva.
4. Tamo-gu«a.
5. The period of time between two epochs of dissolution ( pralayrt ) or 4,320,000,000
yeais. Then Shiva withdraws creation into Himself.
6. For what is there when all is gone but the unmanifest Prakrri; : See Yoginlhrfdaya
Ch. 1. 7. Ishi.
8. Goddess of speech, learning and wisdom.

9. The colour of Sarasvatl is white. Thus She is represented as white holding the
virta ; adorned with white flowers, holding a white rosary, besmeared with while sandal
paste, clad in white raiment. See note to Sarasvatl stotra in Tantrasftra quoted in author's
‘•Hymns to the Goddess.” 10. The JnSna-mudrS.
1 1. Kaparda as is worn by Shiva.
12. One of the greatest names of the Devi ; that is, Sa yff durgalim harati.
liv INTRODUCTION
Formidable with whirling sword ;
She who with high and glittering crown

Is borne upon a roaring lion ( i ).
The crowd of Daityas ( 2 ) Thou dost destroy,
But Siddhas ( 3 ) worship Thee.
13
Truly, Oh Supreme Ruler ( 4 ), Thou art The ( one ) Mother,

Who body of
art the half of the the enemy of Tripura 5 ), (
Shining forth as the spouse of Bhava 6 ), (
And again as Daughter of the King of Mountains ( 7 ),
Oh good and ( 8 ) supreme Queen,

Great Yogins salute Thee.
14
Great Goddess 9 ), I know Thee to be Shri ( 10 )

(
The only Mistress of all peoples,
Dear to the world,
She who lives in the sky-blue ( 1 1 ) breast of the enemy of
Kai/abha ( 12 ),
Beauteous with the glittering splendour of the Kaustubha
gem ( 13 ).
Oh great Goddess ( 14 ) and all-pervading One ( 15 ),
The seven shining Mothers

Are parts and forms of Thee,
I. The vehicle of Durgft. 2, Demonic spirits. [ Esoterically the sense of duality

in the sAdhaka ].
3* That is, here not the Devayoni of that name but the Perfect with all accomplish-
ment ; those who are possessed of Siddhi. 4. Mahesbi.
5. That is, Shiva. More stricly She and Shiva are halves of one whole as accord-
ing to Hindu ideas man and wife form one completed being. Each is imperfect
without the other. See post Ch. 27 Ilymn to Shiva, verse 9 note.
6. Shiva in the watery form of the A^/amurti.
7. Himalaya who was the father of rSrvatl. 8. Sun&thfl. 9. MahAdevi.
10. Lakr^ml. 11. Vyomanilc.
it. VirAwu destroyed the Asuras Madhu and Kaifabha. Madhu is tamoguwa and
Kai/kbha is rajoguwa. See MSrkandeya Chancfi, Ch. 1.
13. Gem worn by Vijiiwu. The word means destruction of all evils, or worldly-
mindedness, or sense of smallness or limitation. See post p. 48.
(4. MahAdevI. 15. Vibbu.
INTRODUCTION lv
They who bear the signs, implements, and weapons

Of Aja, Adrf/, Guha, Abjakâ,
Potri, Indraka, and Maha'bhairava ( i ).
16
Thy lustre is that of a thousand rising suns

In the endless spaces of the Universe.
Upon Thy head is the crescent moon ( 2 )
Thou holdeth the noose and goad ( 3 )
And maketh the gestures of granting blessing and of dispelling
fear ( 4 ).
>7
Thou, Oh Ruler ( 5 ), art light, fame and beauty,

Day, evening and night,
Action, hope, darkness and hunger,
Intelligence ( 6 ),
memory, patience.
Speech, mind ( 7 ) and knowledge ( 8 )
Beauty and splendour
And all other powers ( 9 ).
18
Oh Destructress of ills ( 10 ),
Thou Who Art
Bindu and Nada :
—— -
1. That is Brahmii, Girisha, KSrtikc)a, Varfiha, Indra and Mahftbbairava.

Therefore the Matnkas are Brahiml;/!, RudrSwi, Kaun.itri, Vau^z/avi, Varfihi, Aindri and
Mahabhairavl or CbamuWa. The M&trfkfls who issued from Durgfc during her battle
with Shumbha and Nishumbha are variously enumerated ;
usually eight are spoken
of and sometimes nine ; others being Apatajiul and N&rasimhi. See Chawai, Ch. VIII.
2. The Devi as spouse of Shiva bears ( as He does ) the crescent moon.
3. These with the arrow and bow are Her weapons. The Yoginfhr/daya says,
“the noose is Ichchhashkti, the goad Jnanashakti, and the bow and arrows Kriyfishakti.”
But the Tantrar&ja says “Mind is the bow of sugarcane, desire the noose, attachment ( rfiga)
the goad and the tanmatras the five arrows of flowers/’
4. That is, She makes with her hands the two gestures ( mudrft ) called vara ( or
here abhif///a ) and abhaya. 5 * Tshl.
6. Buddhi, see page 41*

7. Mati ;
here the acting manas.
8. Sammati which also means agreement, consent, opinion, love, affection, also read
Sannati ( obeisance ) and for Kftnti ( splendour )
Bhakti ( Faith, devotion ) is read,
9. Shaktiprabhcda ; that is, the various different manifestations of Her shakti.
10. Ilare : that is, remover of sin and pain.

—
lvi INTRODUCTION
Shakti and Shanta ( i )

Thou art in the form of the seven
Regions (2 ), nether worlds (3 ), mountains ( 4) and oceans (5),
Stars ( 6 ), islands ( 7 ), substances ( 8 ) and tones ( 9 ).
19
Salutation to Thee Oh great Queen ( 10 )

Who art all ( 1 1 )
And in the form of all ( 12 )f
Who art the power in all things ( 13 ),
Bhedaprabhinnai/fc abhinne bindunftdai//

t. sashaktynkliyashantai/z. Shakti and
Shanta are parts of the Bija and are states of the Brahman which in its
various aspects the inantra is. When referrible to the sadhaka of the mantra, Shakti
is that allpervading allembracing energy which appears in him in the stage leading
to and immediately preceding Slutnta where all his wishes are realised without will
or effort for he is himself that by which they are done. Shanta is ordinarily under-
stood as implying that state in which there is neither happiness nor unhappiness,
attachment or desire ; but the Shanta here spoken of is the essence ( tanmfttra) of that :
and which appears in the MokjrAa stage when the supreme Atma is realised* As
Comm, to v. 52 of the S/za/chakranirupawa says Shanta is the Chidatma.
2. BhiiA, Bhuva/z, SvaA, Maha^, Jana//, Tapa/z, Satyam.
3. Tala, Atala, Vitala, Sutala, Taltftala, Mahatala, Rasatala*
4. The seven mountains called Kula Parvatas are Mahendra, Malaya, Sahya,
Shuktiman, A’rkr/za, Vindhya, P&ripatra,
5. Of Salt ( Lavarca ), Sugarcane juice ( Ikj/zu ), Wine ( Sura or Madhu ), Ghee
( Ajya, Sarpi^ ), Curd ( Dadhi ),Milk ( Kr/zira or Dugdha ) and Sweet Water ( Udaka ).
6. Which are the seven sages, Mailchi, Atri, Amgir&4 , Pulastya, Pulaha, Kratu
10.
and Vashij^/ia, Or grahas are the seven pianets excluding Kflhu and Ketu.
7. Tambu, PlaksAa, Shiilmall, Kusha, Krauncha, Sluika and Pur/zkara of which

the worla is composed.
8. Dhfttu : that is, chyle ( rasa ), blood ( a$r/k ), flesh ( mariisa ), fat ( meda), bone
( asthi ), marrow ( majj& ) and semen ( shukia ) of the physical body.
9. Svara, The text here refers to S/i&dja, AVj/zabha, G&ndhflra, Madhyama.
Panchama, Dhaivata, Nii//&da located in the Vishuddha chakra. See Introduction to
“The Serpent Power”, TSntrik doctrine is expressed in terms of sound (shabda) and
music merely a species of it or grossly manifested sweet melodious sound. Musically
is
considered the svaras are Sa, ri, ga, ma, pa, dha, ni ( corresponding with the European
scale c, d f e, f, g, a, b ) which constitute the gr&ma or gamut. The intervals between
these are the sub- tones or shrutis of which there are 22. The grfimas are threefold
low, middle and high or ud&rtt, mud&m, tfirtt corresponding with the three svaras
udfttta, anuditta, and svarit ; pronounced from the navel, chest and head and called
by the Mohammedan musicians nfcbhi ( navel ). bakrAa ( chest ), kapfila ( head ). As there
are 7 tones and 3 gramas there are 21 murchchhanSs.
Maheshi. 11. Samaste. 12. Samastasvarupe.
13. Samastejiiu vastujvSu anusyiitashakte ; lit. the power ( shakti ) which is “sewn
into” or interweaved with all things. For nothing is or acts but by Her power and
this existence and action is Iler power that is Herself.
introduction. Ivii
Who dost assume forms both gross and subtle

Thou art spoken of as memory and knowledge
And as the want thereof ( i ).
20
Let all our thoughts be ever of Thee,
Oh our Great Lady ( 2 ),
May all our speech be of, and all our hymn to, Thee,
May all we do ( 3 ) be homage to Thee.
Be ever gracious to and pardon me ( 4 ).
CHAPTER XII.
This Chapter gives an exposition of the worship of Shrl or

Lalcy/fcml and states Her Blja ( 5 ) and Dhyana and the Japa
and Homa in her Sadhana. Her nine Shaktis ( 6 ) are to be
invoked round Her Pi///a. Verse 29 gives a Dhyana of Her
as Rama and 32 Shaktis of Rama are enumerated who should
also be worshipped. The worship of Shri leads to purity;
bodily perfection and beauty, intelligence and devotion to
VL/zmu and not only the Sadhaka but his bed and all other
;
things belonging to him are purified.
CHAPTER XIII.
the commencement the Tripu/a(7) Mantra is indi-

At
cated. After doing Amganyasa with that Mantra the
1. For Devi is avidya ( ignorance ) as She is also vidya ( knowledge ). Through the
first She binds and by the second She liberates.
2. MaheshL
That is all bodily action, eating, drinking, sexual intercourse, walking, sleeping
3.
ctc.s
which should be offered to Her and thus divinised. In the same way the Hymn to
Xis/iuu in the 21st Chapter of this work contains the fine line
— —
Devesha karmasarvam
me bhaved&rSdhanaiii tava “Oh Lord of Devas, all my actions should be worship of
Thee.”
4. The PrapanchasSra then recites the fruits of this Hymn saying that he who docs
japa, puja and recites this hymn with reverence attains that which is the supreme wealth and
abod e. Whoever serves the injunctions becomes both yogi and bhogT, that is, he has according
to Tantra both liberation and enjoyment.
5. Shrim.
6. Verse 8,
7. An antargata Devi of Tripurff. See Tripu/fcsrolra in Tantiasflra, translated with

commentary at page 172 of Arthur and Ellen Avalon’s “Hymns to the Goddess.”
Iviii INTRODUCTION.
Sadhaka should meditate on the Devi as on ajotus seat in the

heart lotus ( i ). After Puja to Her, Her Avarawa Devalas
should be worshipped. Her Japa is done 1,200,000 times
( twelve lakhs ). In vv. 4 and 5 Her Dhyana is given. In
v. 10, the Dharam
Bija is indicated. The Risk i is Varaha,
the Chhanda^ is Nivrzt, and the Devata is Dharawi. Then
follows Tvarita Vidya who is so-called because She grants
success to Her worshippers very speedily. The worshipper
of this Tvarita mantra is tempted by celestial damsels. If the
Sadhaka overcomes these temptations then Devi Tvarita
grants all his desires. Totalavidhi is described in vv. 64-66.
Then Nitya Mantra indicated and the mode of Her worship
is
laid down. V. 84 says that ( amongst other fruit secured by

this Mantra ) if he who is initiated therein thinks of a woman
and makes Japa of this Mantra a thousand times, even when
lying on his bed ( 2 ), then that woman becomes so maddened
by the arrows of Madana the God of love that she comes
running to him.
CHAPTER XIV
Deals with the worship of Durga. Her Dhyana is given
in v. 4 In v. 7, Her nine Shaktis are given. Vv. 11 and
12 enumerate Her weapons, and
another set of Shaktis.
Again in v. 31 further Shaktis are given. One of the fruits
of Her puja is declared to be the power to bring under control
even the wives of Kings. Some warrior Shaktis are given
in v. 72.
CHAPTER XV
concerned with the details of the ritual of the worship
Is
of Sarya ( Sun ) the Sattvika aspect of Bhuvaneshvari.
CHAPTER XVI
Indicates the Mantra of Chandra ( Moon ) and deals with
His worship. V. 8 gives nine Shaktis of Chandra. At v. 25,
i» That. ls f not anShata but the small IrA/adcvatfi lotus below it.
2. That is, the mantra is so powerful that it may be recited with success under the
easiest conditions.
INTRODUCTION. lix
the Agni mantra is indicated and at v. 30, the nine Shaktis ;
of Agni are enumerated. The rest of the Chapter is largely

concerned with the fruits of the various forms of worship.
Chandra is the Rajasa and Agni the Tamasa aspect of the Devi.
CHAPTER XVII
Treats of the worship of Mahagawesha. Vv. 5*17 give

the Dhyana. V. 22 gives His nine Shaktis. These include
Tivra, JvalinI, Bhogada, KamarupiwI, Ugra, Tejovati, Satya,
Vighnanashinl.
CHAPTER XVIII
Contains the Manmatha (1) Mantra. The Dhyana is in
v. 4. His nine Shaktis (v. 6) are MohanI (She wiio charms).
Ki/jobhawi (She who perturbs), Trasi (She who causes anxiety),
StambhanI (She who paralyzes), ~A.k'<\xsh\n\ (She who attracts),
Dravim (She who softens), Ah lad ini (She who causes joy),
Klinna (She who moves the heart), KledinI ( She who mois-
tens) (2). His Gayatri is given in v. 11, as follows Kamade- : —
vaya vidmahe: Pu^pava«aya dhimahi: tanno' namga/j prach-
odayat. (3) The Mantra is at vv. 12-14 The 16 Avarawa
Shaktis are given at vv. 19-21. They are Yuvati ( Youth-
fulness), Vipralambha (Deception), Jyotsna (Moonlight or
Splendour), Subhru (Beautiful eyebrows), Madadrava (Soften
ing state of love), Surata (Amorous play), Varuwl (Shakti of
Varuwa) (4), Lola (Agitation) (5), Kanti (Beauty) Saudamini
(Lightning), Kamachhatra (6) (all which induce passion)
I. “He who
agitates the mind” or Kftmadcva “Deva of desire” the God of
sexual whose mantra is Klim*
desire Other names of this Deity are Pradyumna
“the powerful one” or “He who overcomes all,” Kandarpa “He who fills the mind
wiih happiness,” Smara “He who pertubs or inflames” and see fos* ) Anaiiiga “The{
bodiless one,” At marriage and when a wife leaves her father’s house i«' go to her
husband for the first time petitions ware addressed to Him for children and marital happi-
ness,
2„ The above and the ftvarawa Shaktis are simple examples of what is meant by a
Devata’s Shaktis and are for this purpose enumerated.
3. “Let us know Kama Deva let us meditate on
;
Him the arrows of whose bow
are made of flowers. May that Bodiless One direct us.” Kama is called the “Bodiless
one“ as lie was consumed by the fire of Shiva when he sought to distract the latter from His
yoga.
4. Qurere.
5. Or fickle, lusliul : it may also mean the male genitals, as yoni is given post.
6. Chhatra ordinarily means umbrella ; or^ all covering things thus the season of
spring or the sight of a beautiful woman would be Kamachhatra.
lx INTRODUCTION.
Chandralekha (The Digits of the moon Shukl ( a female ) ( i ),
parrot ( 2 ), Madana ( Passion of love ), Yoni ( The female

genitals), Mayavatl (She who deludes). At v. 21 His sixteen
servants are given, namely, Shoka ( Heat or anguish ), Moha
( Delusion ),
Vilasa ( Coquetry or play with women), Vibhrama
(
Perturbation or confusion or amorous gestures ), Madanatura
(Helpless state induced by passion), Apatrapa (Shamelessness),
Yuva ( Male youthfulness ) ( 3 ), Kami ( Amorousness ) ,
Chyutapu^pa ( Mango blossom ) ( 4 ), Ratipriya ( Pleasant
coition ), Grfr£tna ( summer ) ( 5 ). Tapanta ( Rainy season )
( 6 ),
Urja ( Autumn ), Hemanta ( Dewy season ) ( 7 ), Shishira
( winter ),
Mada ( Spring ). The text at vv. 24 and 25 says
that at the corners of the Yantra of Madana should be
worshipped the play of the amorous sidelong glances ( 8 ),
the sensuous movements of woman’s body ( 9 ), the Madhavl
creeper ( 10 ), Malat! flower ( 1 1 ), the gazelle-like eye
(Hari«akÎ) and the entrance-ment of passion ( 12 ).
The text then describes (
vv. 27 et seq .
) the union of husband
.
and wife (13). The body of man is a manifestation of Aham-
1. Taken collectively as the source of light.
2. A lovesick person as described in the AlamkArashiUra keeps a parrot to whom

he or she tells his feelings.
3. As yuvatT is a youthful woman.

Mangoes blossom mostly season of love, and one of the God’s arrows
in spring the
is
4.
made of them. Jayadeva says — “In
spring the cuckoo gladdened by the sight
:
of the mango buds calls sweetly in every forest Kuhu Kuhu. The wind from the Malaya
mountain wafts the fragrance of cloves, To wound the heart of woman spring advances
with KAma whose bow is formed of flowers, his bowstring a row of bees, his arrow the
budding mango shoot: Krishna, now gambols, but the separated lovers endure severe
misery.”
5. The seasons are companions of Kamadeva ; v. post.
Sec brief descriptions of the six seasons extracted from different Sanskrit au-
thors in Ward's View of the History, etc., of the Hindoos, ( 1818 ), Vol. I. p. 519. “In
summer the earth through the fierceness of the heat is woman in the
like a widowed
bloom of youth (tormented by desire). The scorching wind
as the breath of the ser-
is
pent Ananta at the churning of the ocean. The sun is like the countenance of one
puffed up with riches. The world is motionless like the eyes of the yogi in the meditation
( Suktikar« 3 ).mma
6. This season the delight of the amorous conies like a king sitting on a cloud formed
maddened elephant the lightning his flag and the thunder his large kettle drum”
;
(
Kalidasa ).
7. Kflrtika, Agrahftya«a : from middle of October to middle of December.
g. Apttmgabhruviiaia.
9. HA vabhiva, the movements a person makes which indicate desire,
to. Creeper with sweet smelling flowers, married to the Mango tree,
tl. A kind of jasmine.

12. Madotka/a.
13. Nijing vanitffm ; the wife and not some other Shakti.
INTRODUCTION. lxi
kara and is the abode of error ( 2 ).

(
i
)
oman is Buddhi ( 3 ). W
These two are united in the Chittayoni ( 4 ), that is, in that
mental function of the Anta/itkara«a which is here figuratively
regarded as the Yoni or womb of Buddhi. Ahamkara is
thus united with Buddhi and husband with wife ( 5 ). The
husband is to think of himself as Madana ( 6 ) in the form of
fire and of his Shiva ( 7 ) as a flame of fire. Let him embrace
her who is overspread by its flame and let him sip with his
tongue the nectar of her teeth and tongue. Let him think of
his beautiful wife ( 8 ) as the embodiment of nectar whose body
( 9 ) is as it were the butter ( 10 )
which is melted in that fire.
Let him touch her arms thinking them to be the flowery arrows
of Kama. The Mantrin should keep his self-control and take
care not to injure the Jiva ( 1 1 ). In all the stages of passion
(
rati ) he should be self-controlled. Thus should one's own
beloved be worshipped ( bhajet ). If it be done thus then she
who is struck by the arrows of Kama follows her husband
shadow even in another world ( 12 ).
like a
At v. 40 is given the Mantra of Krishna. the Rishi of ;
which is Narada, the metre ( chhanda^ ) Gayatri ( 13 ) and the

Devata Krishna. At v. 43 is the general Dhyana of Krishna
and in v. 47 His Dhyana as He should be meditated on in the
morning is described. Then He is thought of as a child
of the colour of a blue lotus with a girdle of little bells covering
his waist, thighs and buttocks. His throat is adorned by large
and shining tiger claws. His face smiles happily like a lotus.
It is He who killed the demons Shaka/a ( 14 ) and Putana ( 15 ).
1 . Vilasadahaiukaratanu.
2. Vibhramaspadibhuta, for it is Lamoguwa.
3. BuddhisharlrA nan,
4. Chittayoni m adhigachchhet.
5. As in Lhe JTva the Ahamkara and Buddhi which arc in it unite in its own Chitla, so
restraining the body let the Mantrin unite with his own wife alone.
6 . He thinks of his vWttis as being the embodiment of Kalina the God of Love.
7. The lirhga.
8. Lit* the “slender one’’ — tanvltanu.

9. Lit the Mandanagara.
.
10. Navanlla. In Iloma clarified butler is poured into he

t lire and sexual union is one of
the fire fires.
11. That is, he should not over-exeit himself and thus injuriously affect his ajapa-
mantra, or vital breath. I’admapftda refers to Kamash&slra.
12. BhavAntare ; or ( may be ) another birth.
IJ. There is here the same divisions as in the ordinary Gayatri.
14. A demon who attempted to fall on and crush the infant Kris/tun who with His foot
killed him.
15* lvaiiisa sent 1'ukinA,the milk of whose breasts was poison, to 1\ >74/5 //a ; but lie
sucked her life away. See Dcvlbhagavata Turtb/a, IV. 24.
lxii INTRODUCTION.
He the Govinda
is to whom Shamkara, Indra and others
do obeisance.
At the midday meditation ( Dhyana ).
v. 48 is Let the
worshipper then think of Him as Mukunda lustrous as the full
blown lotus, with eyes like blue lotuses, surrounded by cows
and herdswomen ( Gopls ), as one has conquered all Who
His enemies, Whose pure smile is like the white jasmine and
the Mandara flowers. His head is adorned with peacock
feathers. He is the strong lustrous One habited in yellow
raiment. Those who thus worship Him gain wealth ( 1 ).
At v. the evening Dhyana.
49 is given He is then
contemplated upon as the unconquerable One by His Who
valour has laid in the dust all His enemies and “has lightened
the weight of this Earth” ( 2 ). Who is ever surrounded by
great Ris/tis such as Narada and others who desire to learn
from him the true meaning of Tattva. He is pure, incompar-
able, imperishable and luminously blue. He is the Vasudeva
“Who steals ( 3 ) the creation and maintenance of the universe*'
and Who grants Liberation.
CHAPTER XIX
Yoga.
Deals with The Prawava ( Om) is the Ivalpa
tree of all desires and the grantor of Liberation. The Dhyana
is given in v. 4 of Omkara or_the Prawava as representing
Vishnu. Vv. 8-12 give the Avara«a devatas of Vls/tnu
and their respective Shaktis. At verse 14 Yoga is spoken of.
Yoga defined as the constant uninterrupted vision in oneself
is
of the Atma which is without hands, feet, mouth or other limb

or body ( 4 ).
The which are impediments ( Dushana. ) of Yoga

faults
are enumerated, viz. : —
Kama ( lust ), Kopa ( anger ), Lobha
( greed ),
Pramoha ( ignorance ), Mada ( pride ), Matsarata
( envy ). In verse 16 the well known Ariigas of Yoga such as
Yama and so forth are given and then defined. The several
names of Oiiikara follow ( v. 34 ).
r. This is the Rfijasika form, as the morning form is SitLtvika from which no material
fruit is gained but the gifts of the spirit only,
2, By the removal of iniquity.
3. That is, lie destroys the world. This is the RudramurlL

4 « Kara-pSda-mukhtWivihlnam anaratadr/shyam ananyagam 8 tmapadam
YamihtUmani pashyati tattvavida stamimam kila yogamili bruvate.
INTRODUCTION. lxiii
V.
describes42 how the different parts ot Umkara
are dissolved in Shanta. is dissolved
( Samharet ) in A
U, in M,U M
in Bindu, Bindu in Nada, Nada in Shakti and
Shakti in Shanta.
Five states (
Avasthas ) of consciousness are given ( v. 46 )
and not —
Jagrat ( waking ), Svapna ( dream sleep ),
four, viz.:
Sujûpti (dreamless slumber), Turlya (the fourth state)
and Tadatita ( that which is above the fourth ) ( 1 ). They are
then defined. Jagrat is that enjoyment which the Atma
enjoys by the aid of its own senses ( Indriyas ) ( 2 ). Svapna is
that feeling or perception ( Anubhava ) which exists through
these senses when devoid of consciousness ( Samjna ) ( 3 );
Suj/fcupti is that condition of quietude which is caused by the
effortless state of the Atma ( 4 ). Turlya is the state when the
Atma sees the Supreme with unclouded vision ( Chetas ) ( 5 ).
The fifth state is that which immediately precedes Liberation
( Mukti ) and is defined as “that condition where the Yogi
realises the inseparateness of Atma and Paramatma. From
this state Liberation is not far” ( 6 ). When Pavana ( Vayu ) is
in the subtle PashyantI ( 7 ) and in Madhyama ( 7 ) and
Vaikharl ( 7 ) when at the end of Suûmna ( 8 ) then
Jagrat is the utterance of the Bija, Bindu is Svapna, Suûpti
is Nada, Shakti is Turlya and Shanta is Lay a
( absorption )
which is beyond Turlya.
r. So the Devi, in the LalitS, is addressed as Sarvavasthilvivarjita, that is,

•‘transcending all the states.” Three Sutras in the Shiva SHtras describe this state.
See BhaskaranXya’s Comm, on Lalilii V. 63.
2. Svair indriyair yadatmfi bhumkle bhogftn sa jagaro bhavati. See Introduction to

The Serpent Power.
3. Samjnurahitair api tair asyanubbavo bhavet puna£ svapna// ; that is, apparently
when the sense organs cease to act directly on new objects of their functioning and Atma
is conscious of mental images generated by those senses when in the Jagrat state.
4. Atmanirudyuktataya naivfikulyam bhavet suxAuptir api.
5. Pashyati pa ram yadatma nistamasil chetasa turiyam tat.
6. Atmaparamatmapadayor abhedato vyflpnuyad vada yogi,
Tachcha turiysXiuaih tasyapi bhavenna durato mukti/i.
What is here referred to is that which is called Jivanmukti. When the body is
relinquished there follows complete or bodiless Mukti {

Yideha Kaivalya ).
7. The subtle states ( bhava ) of sound so named.
8. “At
the end of Sux/himn/X/’ The end is just below the twelve-petalled lotus
which rests on the upper end of SuxûmniS. Here the meaning may be towards the end,
SukxAmfckhyffyftm pashyanty&iu madhyamftkhyavaikharyo/i.
Sasuxûmnftgragayor api yun jySjjSgradiXdil hi// pavanam.

lxiv INTRODUCTION
Mahavij£ffu then says In leaving the body, entering

another body and re-entering one’s own body the places of
exit and entry are the hmgushthz ( either thumb or great toe ),
Gulpha ( the ankle ), Janu (knee ), Guda (anus ), Slvanl ( frae-
num of prepuce or quare glans penis ), Med^ra ( penis ), Nabhi
( navel ), Hrzdaya (heart ), Grlva ( neck ). Lambikagra ( tip
of the tongue ), Nasa ( nose ), Bhrumadhyalala/agra ( middle of
eyebrows on the forehead ).
He
then speaks of the conquest of. or power of control
over, the five elements. This is done through their respective
Shaktis and Bljas, with which the self is identified ( i ). Thus
to control fire the self is made one with its Shakti and Bija
( v. 56 ). He then describes the three states ( 2 ) of Siddhi
( power ) and the eight Siddhis to possess all of which is to be
;
Jivanmukta.
CHAPTER XX.
Deals with the meaning of the eight-letter Mantra of
Narayawa “Oih nama/2 Naraya/zaya. The meaning is that
Tara ( Om ) arises from Shakti and means So’ham ( “I am
He’* ). Na and MaA are negatives. Na is water, Ra is fire,
Ya is air, Aâ is earth and the last Ya is there as a case-
;
ending ( 3 ). The Rish'x of the Mantra is Sadhyanarayawa, the

metre is Gayatrl and the Devata is Paramatma. Verse 7
gives the Dhyana of Mukunda ( 4 ). In the Sadhana of this
Mantra the body of the Sadhaka is the Pi/-6a. V. 12 says
that when Nyasa is done with the letters of this Mantra then
the Mantrin becomes the object of his own worship for he is
personally composed of the letters of the Mantra.
At
60 the Mahavi.s/z«u enumerates the ten Avataras
v.
of Vishnu omitting Buddha and substituting Balarama
( 5 ).
Shaktibhish cha tadbijai/r

1. sSrupyam iXtmanash cha pratinltvS ; that is ( to
by inducing a state of sameness ( sSriipyam fitmana/r ) of the self
translate literally)
( of the
operator ) with the Shakti and Bija ( of the elements ).
That is, signs of approaching Siddhi or possession of Siddhi. The three states
2.
are ;prasuchika ( ‘'indicative” e. g. t physical signs such as thrill, hair standing on end
(pulaka), etc, ); pratyaya (“conviction,” e. g., beatitude, restraint of breath, etc.), and
the third is Siddhi itself which is of various kinds, the chief enumeration being eight.
3 No more is said in the text, but the meaning is “I am lie and not the five
elements ( named ).”
4. A title of Vu^wu as the Giver of Liberation,
5. ShAkyamuni Gautama, it may be noted, was not, as is commonly supposed the first
Buddha. lie merely gave shape and systematised the teachings of other Buddhas who
preceded him. Both Buddhistik and Brahroanik writings of old prove this.
.
INTRODUCTION. lxv
Vv.21-24 state the Kiritfadi Mantra ( 1 ). The Shaktis

of the Vltha. given in v. 29 are Vimala and others. The
rest of the Chapter deals with placing of the jar, Japa,
Archana and other ritual details.
CHAPTER XXI
Treats of the twelve Yantras or diagrams of the twelve
Rashis ( signs of the Zodiac ) ( 2 ),
At vv. 54-69 is given a fine Hymn

Vis 4 «u here to
translated which is to be sung for the pleasure of
directed
the Deities who are to be worshipped in these Yantras.
HYMN TO VISHNU ( 3 )
Oh Bhagavan be gracious to me
( 4 ),
Whose mind is dulled with ignorance ;
Give me the gift of devotion

To the pollen of Thy lotus feet.
Oh Bhagavan, be gracious to me ;
Thou cannot be imagined,

Abode as Thou art of immeasurable lustre,
Be gracious, Oh best of Purusâs ( 5 ),
Who allayeth all our pains.
1. The Mantra used in the worship of the ornaments of Wshnn. such as crown
armlet, necklace, etc.,
2. MerAa ( Aries ), VriVAabha ( Taurus ), Mithuna ( Gemini ), Karka/aka (Cancer),

Simha ( Leo ), Kanyft ( Virgo ), Tula ( Libra ), Vri'shchika ( Scorpio ), Dhanu// (Sagittarius ),
Makara ( Capricornus ), Kumbha ( Aquarius ), Mina ( Pisces ) ; the solar year beginning
with the entrance of the sun into Mes/ia.
3. Ch. 21, v. 54.
4. The Brahman as the possessor of all powers ( aishvarya ) which belong to

ishvara. This is one of the Sagawa aspects of the Brahman.
5. The individual spirit.
:
lxvi INTRODUCTION.
3
Oh Isha ( i ), Oh
Stainless One, be gracious to me,
Who art the self of the Universe ( 2 )
And bliss itself ( 3 ) ;
Essence unimagined ( 4 ),
To Thyself art Thou known only ( 5 ).
4
Be gracious Highest of the highest,
to me,
Who art the Deepest of the deepest
Be gracious, Oh Goodness and Beauty,
Who art Majesty itself to the majestic.
Gj*eat Light, be gracious to me.
Be gracious, Unn anifested One ( 6 ),

Ever pervading in that which ever pervades 5
:
Minutest of the minute, be gracious ;
Most loving of the loving, be gracious ;
Be gracious, Thou Who art the end of all ends.
Be gracious me, Greatest of the Great,

to
Oh Lord of all, Unending One 7 ), be gracious, (
Who art eternal, Maya ^ 8 ), Holder of the conch ( 9 ),
Be gracious to us mortals :
Oh Madhava ( 10 ), may You be ever victorious.
Victory be to Thee, Oh beautiful One !
Victory be to Thee Who art gentleness itself j
1. Lord,
2. Vishvfttman.
3. Anand&tman,
4. AchintyasAra,
5. S vasariivedyasvarfi pat man.
6. Avyakta.
7. Anantn. If ‘ananya’ be read for ‘amnta* the meaning will be “Who art inseparate
from Thy creatures' .
8. May at man ///. one with or inseparate from Mftyft His Shakti.
;
9. By Shamkha ( conch ), says Shaihkaplcharya, is meant BhutftdyahamkSra, See

VisAûsahasranania, Vol 15 of this series, for the true sense of the epithets used in
this hymn.
jo, A title of ViMmu as husband of Mil or LakMtnl.
INTRODUCTION Ixvii
May You conquer, Oh Keshava ( i ).

Holder of the bow, Destroyer of Keshin ( 2 ),
Oh Auspicious One, delighter of Nanda ( 3 ),
May Thou be ever victorious.
Victory to Thee
In Whose hands are discus and mace ( 4 ) ;
Unconquerable One, may You conquer !
Thy head is adorned with a crown set with varied gems,

Oh Janardana ( 5 ), be ever victorious.
The shadow ( of the great wings )

Of the King of Birds, Thy carrier ( 6 ), obscures the Sun ;
Oh Enemy of Hell ( 7 ), salutation to Thee !
Oh Madhusiidana ( 8 ), obeisance to Thee !
May Thou be over victorious.
10
Salutation to Thee, Oh Lotus-eyed J
Obeisance to Thee Who art collyrium to our eyes ( 9 ) !
Salutation to Thee, Destroyer of sin j
1. This epithet of Vij/*«u has several significations one of which is indicated in

the text, viz. lie who destroys the Daitya Keshin.
, Another common definition is Kc
jaie shava iva bhati iti Keshava : that is, *‘he who looks like a corpse in water” referring
to the time when after pralaya and at the commencement of the creation of the world
Vishnu lay in the ocean of milk ( Ivr/rira^samudra ). Other definitions given in the
Shabdakalpadruma are : —
Ka = Brahma :Tsha— Rudra Va = Vayati or “He who at
:
pralaya having surrendered the 3 forms” ( milrti of the Trinity ) which are up&dhis exists
in the form of the one Paramatmii : or — —
Ka A Tsha Ka Brahma ; — Vij‘/$//u ;
: — A
=
Isha Shiva : Keshava is He who controls these three: or Ka Tsha — “He to whom —
BrahmiL and Shiva are son and grandson.” See Vol. of this Series# XV
2. See last note. 3. Foster father of Krishna,
4. Chakra and Gads which are His implements
5- Epithet ofVishnu as destroyer of the Asuras called Jana who dwell in the
ocean ; or it also means the “one who is prayed to for the attainment of Puruj/iartha
( that is, Dharma, Artha, K&ma, Mokj//a ). Yachaspatya Piet.
6 m Garutik who is the vehicle ( vahana of VuTo/u.
)
7. Narakar&te. Naraka, usally translated to mean ‘hell’, means *rebirth\

8. Epithet of Vishnu as slayer of the Asura Madhu, i, c. Tamo gu;/a
9. Collyrium ( anjana ) is used to clear and sight. The Lord

the eyes clears the
spiritual vision of Ilis worshippers and grants them spiritual knowledge.
21
lxviii INTRODUCTION
Obeisance to Thee, Our Lord ( i ) J
Salutation to Thee, Dispeller of all fears !
Reverence Thee, to
Who dost absorb all things in Thyself,
Who hast secured the Kaustubha gem ( 2 ).
Obeisance to Thee,
Who art beyond all sight ( 3 )
And beyond all speech.
Salutation to Thee
Who art beyond all remembrance ;
Obeisance to Thee
Oh Cause in three-fold form ( 4 )
Of creation, maintenance and dissolution,
Knowable in Thy various partial appearances ( 5 ),
Salutation to Thee.
13
Salutation to Wshnu
Conqueror of the enemies of the Tridasha ( 6 ) ;
Paramatma and Surya ( 7 )
1. Ishana.
2. A dark gem with

the lustre of millions or sans which is worn by Vij/z/zu on His
breast. It formerly in the great ocean bat VuA//u having desired it, the gem
was
was on the churning of the ocean secured by Him. See ante p. 34.
3. Nayanatita. 4. As Brahma, Vi shm and Rudra.
5. Vibhinnajneyamsha, lit. “Whose various or separate parts are knowable.” The
One has in Itself no parts but displays Itself in various ways in the world.
It Each of
such displays is a partial manifestation. What is seen is in this sense a part of Him.
6. Tridasha is a term for the Devas. Various explanations are given of the word.
The simplest which makes it equal to 10x34-3 or 33 according to the rule of
is that
rnadhyapadalopa samasa. These 33 are the following Devas, viz. , 12 Suns ( Aditya ),
11 Rudras, 8 Vasus, 2 Vishvedevas. According to another interpretation the term
includes all Devas meaning truiya yauvanSkhya dashfl yasya.
; As there are three
states called infancy, boyhood and youth, tridasha then means he who has attained the
third state called yauvana { youth ), for the Devas arc ever youthful. Or tri means he
who has the “three,” viz. birth, existence, destruction ; not in the sense in which these
,
terms arc applied to mortal men who have increase, change and decay ; but they
come into existence and exist and when their merit ( pu/zya ) is exhausted they leave
Heaven and thus cease to be devas. They are called immortals ( amara ) but only in
the limited sense of beings who exist until pralaya.— Or Iri-thet hree pains ( tftpa ) for
they who are not aflected by the three-fold division, of sorrow.
7. Chakrabandhavc ;
lit . of Chakra” which according to IIem£dri here
“friend
means Sun ( Surya )
the : for He
the Bharga, the JIira*ya Purujâ in that golden
is
luminary. Su Chhundogya Upani-r/zad, Adhy&ya I, Kha/zt/a VI, A'zTc, 6 and 7.

INTRODUCTION lxix
Who holdeth the discus ( i ) whereby

The array of Thine enemies is destroyed.
14
Thou form of the whole Universe

art in the
And art worshipped by the whole Universe,
Thbu art the self of all beings in the Universe ( 2 ),
Salutation to Thee I
Thou art meditated upon by Yogins.

To Thee Who art the Inner Self ( 3 ), obeisance.
15
Salutation to Thee Who art the Giver of enjoyment ( 4 )

To Thy devotees !
Reverence to Thee Who

Giver of Liberation ( 5 ) art the
The actions of my mind, word and body
Should be meditation on Thee, praise of Thee and obeisance
to Thee ( 6 ).
16
Oh Lord of Devas ( 7 ) !
All my actions should be worship of Thee ( 8 )

And my worldly longings oblation to Thee.
Phalashloka.
The Mantrin ( 9 )
who in this manner
Is devotedly attached to theworship of V\sknu
By the doing of Havana, Japa, and Archa ( 10 ),
Such an one having certainly obtained all fruits of desire
And being wholly satisfied ( 1 1 )
Attains that final Liberation ( 12 )
Which is freedom from birth and death.
I. Chakra* 2. VishvabhutStmane* 3. Adhy 5 tmarupi//e. 4. Bhukti. 5. Mukti.

6. The purposes which mental, vocal and bodily action should be put are His
to
worship. In meditation ( dhyana ) the operation of mind is displayed ; in hymns of
praise ( stuti ), and in bowing or genuflection to make salutation ( n.imaskriyfc ) the powers
of speech and body are respectively used. 7* I >evesha.
8. A fine line. Devesha karmasarvaih me bhaved tlnklhanam lava. A line wanting in

the former edition has been found and printed in this. The Hymn now contains 16 verses.
The last line is indicative of renunciation.
9. Mantrin = mantro guptabh£r/4 a«am yasya asti. He who has the mantra or secret
word. Here used in the general sense of the initiated dovotee.
10. That is, Horna, "recitation” of Mantra and worship with flowers and other upach&ra.
II. Lit. "having his antarfttma fully satisfied.” 12. CJttam&rh muktim.
—
lxx INTRODUCTION
CHAPTER XXII
Gives the twelve-lettered Mantra of Vishnu and three ( i
) ;
kinds of Nyasa are prescribed with the letters of this Mantra :
viz .) —
Sarhharanyasa in which Nyasa begins from the feet and
proceeds upwards to the knees, limga, navel, belly, heart, hands,
throat, mouth, eyes, head and the crown lock (Shikha ) ( 2 ) ;
S^w^/inyasa in which the rite begins with the Shikha in the
reverse way and lastly, Sthitinyasa in which the Nyasa
;
commences in the middle with the heart, goes down to the

feet and then from the hand goes to the Shikha. The first
is for the destruction of all Dojâ ( fault ) ; S rishti is for the
creation or production of good ; and the object of Sthiti is to
gain peace ( Shanti ).
The Mantras of Sudarshana are given. The Chapter
continues with ritual detail. The fruit gained varies with
the offering made. Thus by the offering of bael leaf with
appropriate Mantras freedom from disease is attained.
CHAPTER XXIII.
Mantras including that of Vishnu as “The
Gives several
Charmer of the whole Universe” ( Trailokyamohana ). A
remarkable meditation on Him is given in terms of sensuous
splendour at vv. 37-49 and which is as follows :
Meditation on VISHNU .
Think of a garden of Kalpa trees fragrant

beautiful
with the scent of flowers and musical with the humming of big
bees. Therein meditate upon Ramapati ( 3 ), seated on Garurfa
( 4 ) who is on a red lotus. The husband of Shrl ( 5 ) is the
colour of a full blown red hibiscus flower and shines with the
radiance of ten million rising suns. He is in the full flush of
beauteous youth shedding the nectar of His sweet scented
presence and lovely form. Kind is He to all. He holds a
conch shell, bow, club ( Mu-j/fcala ), noose ( Pasha ), discus
( Chakra ), sword, mace ( Gada goad ( Amkusha ). His eyes
•,
I. Oih Nama/4 Bhagavate VSsudevSya.

3. Thus Om nama/i ( Oui, salutation to the feet ) ; Nam jSnubhySni
padbhy*iii
nama/i ( Nam, knees ) ; Ma/4 liiiigAya namai ( Ma /;, salutation to the
salutation to the
Liriiga ) ; Bhang nftbhaye nama/i ( Bhang, salutation to the navel ) and so on, thinking the
while of the body of the Ij/5/adevai4 into which the SSdhaka’s body is being transformed.
3. The husband of Rams or Shrl or Lakr<iml ; that is, Vir/w/u.
4 . The bird -king who is Ilis vehicle ( vffhana ). 5 . LakrAml.

INTRODUCTION lxxi
are fixed gaze upon the face of Shri, His spouse who
in
embraces him in the fullness of Her love ( i ). Shri is of peer-
less beauty and like molten gold, joyous and decked with all
jewels. She holds a lotus. Her eyes are like lotuses thirsty to
drink the honey from His lotus mouth. Such is the thrill
( romancha ) of Her passion that it has covered Her body with
pearly beads of sweat. In attendance upon them are all the
Devas with their attendants, Daityas, Rak$/*asas. ( 2 ),
Gandharvas, Yakâs, Pannagas ( 3 ) and the foremost of sages
(
Muni ). Encircling Vishnu and His spouse are their househld
women with heavy thighs, hips and breasts ( 4 ), sweetly smiling.
They look with ardent longing upon Him making obeisance
with their soft folded hands. Pierced by the arrows of
Anarhga ( 5 ) they move voluptuously ( 6 ). Their lips part but
scarcely utter a sound for they are tremulous with passion.
Their hair and clothes are in disorder. They are shameless with
passion ( 7 ). Their whole body shakes. They breathe heavily.
All steadiness is stolen from them. They are about to fall, rent
as they are by the terrible arrows of Manmatha ( 8 ). But yet
they do not fall being strengthened and raised by the
beauteous glance of Vij^//u. Forming lotuses as it were with
their hands ( 9 ) they go towards Him and worship His two
feet and with the murmur of hardly uttered words and with
eyes wet with tears of joy say to Him “Supreme Lord and
Husband, be our Refuge” ( 10 ).
This meditation is of a typical VaLr^wava quality. It
is based on the idea which is expressed in the words said
by the Vai^wava Gurus or Gossains to their disciples,
“I am Shyama ( Krishna.) you are Radha.”
His manifestation as Radha He is both the fount of
In
Emotion ( Rasa ) and Emotion itself which includes the sexual
sensation ( Shrzmgara ) and the higher love ( Madhura ) which
in the more spiritually evolved marriage is associated with it.
The worshipper rises above the unconscious animal life
and the evil consciousness so often accompanying this up-
I Madotka/a : lit. She is in the extreme entrancement of passion.
2. Demonic beings.
3. Various kinds of lesser divinities ( Devayoni ). See The Great Liberation

p. 2 & Notes. 4. SparA/a-kaksAa-jaghanastanana-bhftrtt-
5. “The Bodiless One” a title of K5 ma, God of sexual desire.
6. IlSva-bhSva. See ante p. 40 «. 9. 7* MadanavigatalajjaiA.
8. A title of KSma as he who agitates tho mind, See ante, p. 39> «• l« and Ward’s
Hindoos, II, 177, 178.
9. The hands are put together, with the palms upward and curved like the hollow
of a flower. 10. Bhava parameshvara patiA sharanarh wk.
lxxii INTRODUCTION
ward movement in which the passions are regarded as things

only of and for the limited self i ). The gratification of sense
(
in serving self alone is a “sowing to the flesh”. He therefore

identifies himself with Radha and thus places himself under
the direction of Her Lord with whom She is one and who as
the Antaryamin or indwelling Spirit guides and controls the
body and its senses. Thus gross desire is purified by its
direction towards that abode of Wisknu wherein He as
Gopala plays and becomes as it were the vehicle on which
subtle aspiration is made to rest. This inner sentiment
has been sometimes exteriorised in accordance with the
principle of Hindu worship whereby thought being translated
into action is, by an established psychological law, reinforced
by it. This is exampled by the Sakhibhava of the Vaisyfr-
»ava and certain ritual details in the Rahasyapuja of the
Shakta. A radical analysis af these theories and rites will,
I believe, disclose a common ground and object, namely, the
control and spiritualization of those passions which if left
to themselves become so formidable impediments of spiritual
progress. There are of course differences in the methods and
devotional concepts : —
Thus Vaij/5«ava worship being of a
dualistic trend retains the ideal distinctions of sex and person.
In Shakti worship the aim is more directly monistic and ac-
cordingly the Sadhaka regards himself as the Devi whom
he worships and not as the spouse of the Devata even though
according to the true inner doctrine governing both modes of
adoration the ultimate object of it is one and the same. In his
utilization of passion the Hindu has had the sense to know
that we must do our market with and according to the funds
in our purse. I wish also to add that if the Hindu described
that passion in what to the prudish may seem ‘‘immodest”
detail it was because he found nothing to be ashamed or
afraid of in this natural state or function in itself but in its
abuse which his Scriptures like any other forbid ( 2 ).
The western initiate however in these matters may say
that these observations do not exhaust the subject and do not
r. These are the states of what other Tantias call that of the Pashu ; thus to take
on example, the Kulftraava Tantra calls “drinking as one pleases”, pashupSna or the
drinking of a Pashu or beast. The Vair<4«ava view is all given in “The Soul of India” by
Bipin Chandra Pal to which I refer.
I 2. These observations are merely here made because to some this kind of devotion
Is objectionable. Where ( as is not understood the dislike of the
the general case ) it is
general Anglo-Saxon temperament is due not to grounds of general validity hut to
special reasons largely peculiar to the race ana its circumstances. According to
orthodox interpretation it is “the Church’s love unto Christ” which is symbolised in the
highly sensuous imagery of the “Song of Solomon"; and abundant material, of the same kind,
may be found in the Catholic mystics, to which the same kind of criticism has been applied.
INTRODUCTION. Ixxiii
touch upon those other principles which have been asserted

according to which sexual relations or interactions are typal
of relations universally existent as well as of all action abso-
lutely ; the process of redemption ( to use western parlance )
moreover being according to this view the assimilation of the
earthly to the heavenly planes, all physical, psychic and
spiritual life being varying forms and degrees of intensity in
the one universal stream of radiant Energy. Criticism
however of these views or a further developement of the
subject either from the Western or Indian stand-point would
carry me beyond the scope of my present purpose.
The Chapter continues with an enunciation of the offer-
ings which shouM be given and the rules relating to worship.
The worshipper of this Mantra, it is said, acquires wealth
and freedom from the oppression of his enemies and in the
end attains to the abode of Vishnu.
After the disjointed fashion of several other parts of the
work, at v. 64 the magical rites of Stambhana, Marawa
and UchchaMna are again referred to though they seem to
have no connection with the other subjects of this Chapter.
CHAPTER XXIV
Deals with the Varaha ( 1 ),
another Vai-rteiva Mantra.
Verse 24 says Earth is tusks of Varaha in the the ;
Goddess of Speech is in the grunt of this Boar Air in His ;
breath and the Sun and Moon are in His right and left
hands. In His belly are the Vasus ( 2 ) in His ear the points ;
of the compass the two Ashvins ( 2 ) are in His eyes ; in His

;
feet is the Lotus born ( 3 ) in His heart Hari ( 4 ); and in

;
His mouth Shamkara ( 5 ). These should all be worshipped

separately. The rest of the Chapter deals with the ritual,
Nyasa, Homa, Yantra and so forth connected with this parti-
cular Mantra.
CHAPTER XXV
Describes the Nmimha ( 6 ) Mantra and the ritual connect-
ed therewith. The Dhyana will be found in v. 8.
1. The Varftha ( boar ) incarnation of VisAnu was for the purpose of drawing up
with His tusk the Earth which at one of the dissolutions had sunk into the waters.
2. The Devatas of those nanjes. 3. BrahmS. 4. 5. Shiva.
6. The man-lion incarnation of Vij///«u in which He destroyed the demon Iiira/ty-
kashipu. llira«yakashipu ( = mattress of gold ) is pride of wealth and power.

—
lxxiv INTRODUCTION.
CHAPTER XXVI
Dealswith the Vij>5 #upanjara Mantra. In v. 21 the
Dhyana or formula of meditation on Vi^«u is given. The
rest of the Chapter deals with the ritual.
CHAPTER XXVII
Gives the Prasada Mantra because
( 1 )
which is so called
it purifies the mind. V. 4 gives the Dhyana of Shiva. The
five Devatas of this Mantra are the five faces of Shiva, viz. :
Ishana, Tatpurujâ, Aghora, Vamadeva, Sadyojata. The

Dhyanas of these are given. The Pf/â Shaktis are Varna,
]ytshtha., RaudrI, Kali, Kalavikariwf, Balavikarim, Bala*
pramathini, Sarvabhutadamani and Manonmanl.
Dhyana is given of the various aspects of Shiva ( vv. 1 5,
16 ). As Sadyojata He is white like the jasmine ( Kunda and )
Mandara flowers. He is four-armed holding in His two

hands the Veda and a rosary of Rudraksvfca beads and in the
other two he makes the gestures ( Mudra ) which grant boons
(
Vara ) and dispel fear ( Abhaya ).
The Varna Shiva is red makes the same two gestures
;
and holds an axe and Rudrakj/5 a rosary.

Aghora Shiva who is the dread of the Bodiless One ( 2 ) is
black with fierce fangs. He holds a Rudrakâ rosary, Veda,
Noose, Goad, Drum ( ZJamaru ), a staff surmounted with a
skull (
Kha/vamga ), spear and skull ( 3 ).
Tatpurusâ is of the colour of ligntning and making the

Vara and Abhaya Mudras holds the Veda and an axe. All
the above forms have four faces and four arms.
Ishana or Isha is of the colour of pearl but has five
faces ( 4 ). He
makes the gestures abovenamed and has the
weapons in the hands of Aghora. These five are Brahma, Vishnu,
Rudra, Ishvara and Shiva. All five forms have three eyes ( 5 ).
1. For the ParSprSs&da Mantra See Ch. IV. of KnISrwava Tantra.

2. Kama, the Deva of sexual desire. According to the reading now adopted, ‘tanu’ for
‘tano’, the meaning is ‘Aghora Shiva is huge in shape, of a luminous black colour, terrific
of aspect with fierce fangs.’
3. Another Dbyftna of Aghora is given at v. 18 of Ch. 28.
etc. , collectively He is
4. Where Shiva is meditated upon as Sadyojata, VSma,
thought of as with five faces in all. But when the DhySna is of one of these forms
only then the Murti has four or five faces as stated in the text.
5. The central eye of wisdom ( jnfinachak;4 u 4 ) situated between the eyebrows.
INTRODUCTION. Ixxv
There is a remarkable ( i ) Dhyana of Shiva in v. 41

where He is described as of gracious aspect seated on a lotus; ;
as were “a mountain of pearl dust mingled in nectar.” He

it
is clad in tiger's skin and decked with ornaments ( 2 ) ; upon

His hair high coiled above His head is a digit ( Kala ) of the
moon ( 3 ). He makes the two Mudras abovenamed and holds
an axe and a deer ( 4 ). He has five faces.
At vv. 55-64 the following Hymn to Shiva is given.
HYMN TO SHIVA
Obeisance
To Paramatma
Manifest as Brahma, VlsAnu and Isha ( 5 )
Whose power it is to create, preserve and to destroy ( 6 ).
Obeisance
To Thee, the Lord of creatures, Holder of the trident,
Who seemeth terrible to all things born on earth in four-
fold way ( 7 )
And yet removes the burden of their worldly pain.
3
Obeisance to Thee
Who didst drink the shining deadly poison,
NllakawMa, Whose throat is stained thereby ( 8 )
And Who dost devour the Universe ( 9 ).
1. Because the ordinary picture of Shiva is that of an ascetic but as appears from
the text the Dhyfina varies with the object of worship. When worshipped for prosperity
lie has fleshly beauty and is decked with all ornaments. He manifests the prosperity which
the worshipper desires.
2. SarvalamkAradlpta.
3. The crescent moon is here meant.
4. V.22 of the Mahimnastava o t Pur^padanta refers to the incident of BrahmA’s
lusting after His own daughter SandhyA and of his transforming Himself into a stag when
she to avoid him changed into a hind. Shiva in anger at the act bent his bow against him.
The deer which He holds is said by some to be BrahmA. According to others it refers to a
gigantic deer sent out to kill Shiva, but which He took in his hand. See ShivajnAna
SiddhiyAr, Ed. by J. M. N. Pillai, p. 91. Mr/ga( = deer) means Veda. Shiva for the
ordinary man holds a deer in His hand. Bui the higher SAdhaka secs the Veda or
Brahmajnana.
5. Rudra. 6. They are the embodiments of these principles.
7> That is, from the womb, ( e.g* % mammals) from the egg ( e.g* f birds ), moisture
( insects ) and the earth ( e.g., trees and plants ). See ante, p. 8.
8. At the churning of the ocean by the Gods by means of the mountain Mandara and
the serpent Vasuki, there was produced amongst other things churned from the sea a poison
which Shiva swallowed to save the world. This stained His neck dark blue whence he is
4
called ‘Blue neck” ( Nllaka^/ia ).
9. At the dissolution of the world which He as MahAkAla effects.
\
lxxvi INTRODUCTION.
4-
Obeisance to Shambhu ( i
)
Who didst destroy Kama ( 2 )
Flashing from His central eye dark shining flame,
On Whom meditate Yogis
Freed of all mental pain (3).
5-
Obeisance
To Him Whose body is one with that of His Spouse ( 4 ),
Who destroyed the sacrifice of Dakâ ( 5 ),

Grantor of the fourfold desires ( 6 ),
He Who is subtle ( 7 ), the possessor of Maya ( 8 ).
6 .
Obeisance to Him
In physical form the Primal element ( 9 ) ; ( 10 )
Rending His enemies with His trident,
The Destroyer of Kala ( 1 1 )
Whose head the cresent moon adorns.
7*
Obeisance
To Him the Naked One
In Whose matted hair are Serpent, Moon and Ganges ( 12 )
Whose feet are upon the heads of Devas, Daityas, and
Lords of Asuras.
r. A form and title of Shiva. Meaning “from Him comes good” or “Who is Bliss.”
Comm, Ch. IV, v 18 IIa/7*ayogapradipilui.
2. God of Desire. See A* & K. Avalon's Hymns to the Goddess, p 39 n ( 3 )•
3. In Yoga upon the supression of the activity of the intellectual function, the first and
most subtle manifestation of Prakrtti or Mflytl, there arises the condition of sam&dhi in
which the Atma exists in its own true state freed of all pains attendant on its conditioned
state.
4. Ardhantirsihvara ; the androgyne form in which half of the body is Shiva and the
otheT half Shakti.
5. See “Principles of Tantra” Vol. 1. p. 104.
6. Dharma, Artha, K 5 ma and Mokj/*a.
7. A«u atom. So : in Nyftya, tftmit is said to be as fine as an atom. In the next verse
His gross aspect is sung.
8. Milyi. lie is shaktimfcn ; cf the line “m&ySrii cha prakmim vidyilt mayinam tu
maheshvaram.”
9. The gross in opposition to the subtle ( sukj^ma ) aspect celebrated in the preceding
verse. This body is Mflyfl or Prakmi which when it is the constituent of the physical world
is gross ( sthiila ).
10. Mulabhuta.
1 1. Death or time in which lies the seed of death.
12. The Ganges in its descent from heaven at the call of BhagTratba was caught in the
malted hair of Shiva. It is for this that She is called Bhdglrathl, See ante p. 33.
INTRODUCTION lxxvii
8 .
Obeisance, obeisance
To Shaiiikara ( i ) besmeared with ashes,
Who is both the manifest and unmanifest
( 2 ),
The Grantor both of enjoyment and of Liberation ( 3 ) to
His devotees.
9.
Obeisance
To the Enemy of Death and Andhaka
( 4 ),
Who is the Destroyer of the cities ( 5 ) ;
Obeisance to Thee Who

didst rend the tusked Boar ( 6 ),
Obeisance ever to Thee
Entwined with great poisonous serpents,
Who art borne upon a great bull { 7 ).
10
Obeisance ever to the Omnipresent One,

Appearing as ether, air, fire, water, earth
Sun, sacrifier and moon with nectar rays ( 8 ) !
Dispeller of the dread of Hell,

Mayest Thou both now and here ( 9 )
Destroy our wordly fear ( 10 ).
1. Shiva. Shaiiikara — Beneficence.

2. Vyaktflvyaktasvariip&ya Avyakta is what is unmanifested and vyakta what is
manifested. According to Samkliya, avyakta is mulapr.ikmi and vyakta is a vik/vti or
transformation and manifestation of Prakmi. According to 'he Vedanta, Avy.ikla is Aimfc
the Reality and Vyakta the World of appearance.
3. For the Tantra grants both.
4. A great Dailya, son of Ili?a//yakj//a, brother of iliraz/yakashipu father of Prahlrtda,
See Ch. 8. VAmana PurA/za 59, 70. The word also means tamoguz/a, ignorance.
5. Shiva is Tripururi exoterically as the destroyer of the Tripura or the three cities of
the Asuras, Kamalftkr£a, TarakAkrâ and Vidyunm&ll. As the KAlikA PurA/za says He is
called Tripura because the three gu//as are in him. His body becoming triple upon the
three-fold manifestation of Brahma, VisAnw and Rudra. He dissoloves these and He is
Destroyer of the three bodies, Sihiila, Sukr^ma and KArawa.
6. The Varaha Avatflra of VLr/fczzu slain by Shiva in the form of the animal called
Sharabha. KAlikA PuiAzza, Ch. 29.
7. The V Ah ana of Shiva. The bull of Shiva is Vij/zzzu who assumed that form to support
Shiva at the time the latter killed Tripura. Shiva had for the purpose of the combat to assume
so great a size using as his arrow the Sumeru Mountain that the Earth could not support Him,
on which VisAna assumed the form of a Bull to uphold Him. WiV/abha ( Bull ) means
Dharma. Shiva ( Beneficence ) rests on Dharma.
8. The eight forms ( AMfamurti ) of Shiva. 9. In this world.
IO. Bhavabhaya : that is, fear at the thought that we may be born again to suffer miseries
Vrhich are the necessary attendants of all life in this world.
8
—
lxxviii INTRODUCTION.
The rest of the Chapter deals with ritual, v. 68 giving

an invocation to Shiva as Hara. Verse 68 says :
“I adore Hara Who holds a spear and skull and makes the
gestures of granting boons and dispelling fear. The Daughter
of the Mountain holding in Her left hand a red lotus is seated
on His left thigh and with Her right arm clasps His lustrous
body.”
Verse 71 says that in order to gain prosperity the Lord
of Parvatl should be meditated upon as being as beautiful
as the of Desire (Kama) ; with the lustre of gold ; seated
God
on a lotus decked with all manner of ornaments. He holds
an axe and deer and makes the gesture ( Mudra ) of granting
boons. His left hand is placed upon the breast of His
beloved, Whose right hand rests on His right thigh, and
Whose left hand holds a red lotus.
CHAPTER XXVIII
Opens with the Mantra and description of Dakjîwa-
murti, an aspect of Shiva. He is seated under a fig tree
( Va/a ) with one hand on His knee. He is white as milk
(
KiÎra ). A
great serpent is coiled around His waist. The
crescent moon is on His matted hair. He holds an axe and
deer and makes the auspicious ( Bhadra ) gesture ( 1 ). He is
surrounded by Shuka and other Munis. “May Bhava
grant ye purity of mind ( Bhavashuddhi ).” Then follows
some ritual in His worship.
Verses i2 13 give the Mantra of Aghora Rudra and is fol-
f
lowed in v. 18 by this invocation. “May Aghora destroy

all that is evil to you. He is of fierce mien with three eyes
and terrific to behold dark like the black clouds and clad
•
in red raiment. Great serpents cover His body. He holds

an axe, drum, sword, shield, bow, arrow, spear and skull.
He it is Who devours inimical Nagas ( 2 ) and evil planets.
He ever grants good ( that is, to His worshipper )”.
The ritual is with up to v. 30. The next verse
dealt
gives the Mrftyunjayamantra and the Dhyana of this aspect
;
is at v. 33. The remainder of the Chapter deals with Yantra

and other ritual details.
1. That is, Jn*namudr$. 2. Serpent Divinities.

INTRODUCTION Ixxix
CHAPTER XXIX
Commences with the Mantra of Ardhanarishvara ( i ). The
Dhyana of Umesha is thus given at v. 3 after the invocation
‘‘May Isha ever protect you.” His Shakti forms the ( left ) half
of His body. He is three-eyed. On the coils of His matted
hair are a serpent, moon and Ganges ( 2 ). He holds serpent,
axe, spear, sword, fire ( 3 ), skull, arrow and bow. All the
Devas lower their heads at His feet,
For the attainment of powers ( Vibhuti ) the Devata should
be meditated upon ( v. 4. ) as being in one half of His body, a
man of ferocious aspect and in the other half as a voluptuous
woman (4), holding in His and Her hands a noose, a red lotus
a skull and spear or ( v. 5 ) She should be thought of as the
;
three-eyed One Who is red of colour, clothed in red raiment,

adorned with red ornaments holding a spear in each of Her
sixteen uplifted hands.
Rules are then given for Japa, Homa and so forth.
The colour of the Deva varies according to the object

of worship ( v. 13 ). When worshipped for Pus/fcrikarma ( 5 )
and Shantikarma Akarskana and Vashl-
( 6 ), He is white ;
for
karawa ( 7 ), red for Kjôbha and Samstobhana ( 8 ), He is the
;
colour of gold in rites done to drive away ( 9 ), torment of

;
the body ( 10 ), the colour of smoke ( Dhumra ) in rites ;
performed to paralyze ( 1 1 ) , yellow and to gain Liberation, ;
crytalline white (12).
The ritual in the worship of Ardhanarishvara is dealt

with up to v, 30. At v. 31 the ChaWa Mantra and at
vv. 36, 37 the Chanda Gayatrl are given. The Chapter
concludes with other details as to the worship of the fierce
aspect of Shiva called Chanda.
1. The androgyne form of Shiva in which half the body is male (Himself) and
half or the body of His spouse ( Shakti )is female. See ShSraditilaka, XIX. v. 55 ar>d notes.
2. See p. 56. n 12. 3. Vahni.';
4. H4va* bhffva-lali tSrdhanSri karfi. This is the DhySna of ArdhanSrlshvara ; the

Dhyflna in v. 5 is for Kruraprayoga.
5. Ritual done to produce nourishment, growth, increase, advance, prosperity, etc.
6. Ritual done to gain peace of mind and body.
7. Rites done to attract and control respectively. These and the following are
magical rites
;
portions of the râ/karma, etc.
8. That is, for causing perturbation of the mind and for restraining speech and power of
expression. 9. UohchS/ana. 10. Arhg&rdana. 11. Stambhana.
lt> It should be noted that in every case the Mantra also changes.
.
lxxx INTRODUCTION.
CHAPTER XXX.
This is an important Chapter dealing with the Gayatrl
Mantra. In v. 5 it is explained how the Prawava ( ) pro- 1
duced by Prakrz’ti-vikrui is like the humming of bees in the

Muladhara ( 2 and goes upwards along the channel of the
)
Sujûmna ( 3 ) in seven stages 4 ) to the head. V. 6 enumer-

(
ates the seven Vyahmis ( 5 ). In vv. 7-10 Mahavii^mi

teaches what these denote. Bhu^ is mere existence alone
(
Sanmatra ). Bhuva^ is elements _( Bhuta ) and Cause
( Karawa)
Sva^ is the Guide and the Atma of all that is ( 6 ) ;
Maha/6 implies Greatness and Light ( 7 ) Tat, ( Brahman ) ;
is Jana^ because It is all (8 ). Tapa^ denotes Jnanata

( All
knowledge ) and Tapata ( 9 ). Satyam jimplies Supre-
macy and Atmatva or the natural state of Atma, that is,
Atma in itself, and eternal Wisdom ( Anantajnana ). The
exoteric “worlds” are thus described as stages of being.
The letters of the Prawava are then identified with them.
A is Bhu/£, U is Bliuva^, is Sva h M
Maha^ is Bindu, Nada }
is Jana A Shakti is Tapa^, and Shanta is Satyam the highest

of these states ( vv. 1 1, 12 ).
Having dealt with Oih, Mahavi^«u deals with each of the

words of the Gayatrl Mantra ( 10 ).
Tat the accusative singular.

is in By it reference is made
to the first Cause of all substance ( Vastu ). It exists in the
form of fire and energy ( Tejornpa ) in the disc of the Sun
(
Adityamawd'ala ). It means the ever-blissful and Supreme
Brahman. Savitu\\ is in the genitive singular and is derived
from a root which means to bring forth By this word is
implied the source of all animate beings. It is called Vare ny-
1. Oih. See Shilradiuilaka XXI. vv. 1-31 and notes thereto. RSghava in bis Com-
mentary under verse 18 gives the fourth p&da of the Gayatrl which is recited by the
seeker of Liberation. It is I'arorajase sfivadoin.
2. The lowest of tire centres ( 54 a/chakra ). See A. Avalon’s “The Serpent Power. ”j
3. The nerve ( N&fl ) of that name v. ib.
4. The six Chakras and the SahasrSra. See ante p. 43 for the seven parts of the
Prawaya, also below.
5. That is, the seven upper worlds— BhuA, Bhuva/r, Sva/4 Maha 4 Jana/4 , Tapa //, Satyam.
, ,
6. Sarvasya svira«at svStmatayS. 7. MahattvSt cha mahastvftt cha,

8. Tadeva sarvajanata tasmfti tad vyfth>7tirjana/4.
Jan ata = Janasam uhaA
9. This word which is here not translated literally means heating, suffering, and
comes from the same root as doestapas or austerity, It means here the sum of distress and
suffering to which, through ignorance, humanity is liable. The text here shows that the
GByatri mantra as a whole and in its parts is one with the Brahman.
10. Tat savitur vareityam bhargo devasya dhlmabi dhiyo yo na/k prachodayat,
INTRODUCTION lxxxi
am because it is the Excellent One to service should be Whom

rendered, adoration offered, and prayer said. The text reads
these three words as composed of eight letters ( Alw/zara ) and
says that their Vyahmi is BhuA
Bkarqa so called because It destroys sin and is propitious

is
to the devotee. Devasya implies that It has the luminous

quality of light and is possessed of the power of giving rain
and the like. Dhimahi is derived from the root dhyai which
means to think. “Let us here remember that the Deva who
can be seen by the celestial eyes of Nigama ( i ) and knowledge
( Vidya ) is golden ( Hirawmaya ) and ever in the Sun, His
lustre knows no diminution. Ever should we think what is
subtle that I am ( ya^ sfik^ma^ so ham ).*’ Bhuva£ is the
Vyahrzti of these second three words composed of eight letters.
( 2 ) means Buddhi in the accusative plural.

Dhiyo Yo is
Ya k, the masculine gender being here used for the neuter ( 3 )
for the sake of the metre. It therefore stands for Yat. This
Yat is the incomparable Energy ( Tejas ) which pervades all
the Vedas. It destroys the sin of the devotee. Aâh ( our ) is
the genitive plural of Asmad. Prachodayat means “May it
send us in the path of prayer’* ( Prarthana ) ( 4 ). .SVah is the
Vyah^'ti of the third set of eight letters ( vv. 13-26 ).
This Mantra of ten words is thus divided into three sections
of eight letters each but it can also be divided into four
;
sections of six letters each. The MahavL/£«u concludes by

saying “May the excellent and Supreme Spirit ( Bharga ) of
the Creative Lord ( Deva Savita ) on Whom we meditate ever
guide and direct our minds.’’
___
He
then proceeds to speak of the Shira/j ( head ) of Gayatrl.
Apa^, JyotiA Rasa are the energy ( Tejas of Soma and Agni )
( 5 ).
The Universe is in the nature of this ( Tadatmakam ).
It is Nectar ( Amma
) because it is undestructible. By reason
of this and His multiplicity or all-pervadingness Brahman is so
called. Brahman who is Anandatmaka) and Satya
Bliss itself (
(
Truth ) ( 6 )
and Jnana (
Knowledge or Consciousness ) is Bhu^
t. A term for the Veda, and in the special sense Tant/a.
. DhiyaA, changed by the rule of Sandhi. 3. Yat as corresponding with Tat.

4. Ordinarily it is said “in the path of dharma, arthji, kftma, mokrâ” But if prayer is
made to God it must be for these for they include all man’s aims.
5. By Soma and Agni, Prakrfti and Purur/za are meant. The ShiraA of the GSyatri
Is: — Om ftpo jyotl raso’mntam bhurbhuva /4 svarorn.
. Sat is existence and truth (Satya) alone exists. Here the existence of the Brah*
man who is Sat, Chit, Ananda is meant. The text is capable of other interpretations.
Ixxxii INTRODUCTION.
Bhuva^, SvaA, has already been shown that “So ,ha|h',

It
u l am He’* is Om. Thus this Mantra is the ShiraA of the
Gayatri ( i ). Thus concluding the exposition of the points
( Lak-r/fcawa of the Mantra, Mahavi^wu says that the faithful
)
Sadhaka who worships with desire ( 2 ) obtains the fulfilment

thereof and he who seeks Liberation gets it.
Then follow rules of ablutions in Gayatri Sadhana.
Vv. 40-45 deal with the Riskis, Devatas and metre of Prawava,
the VyahWtis and the Gayatri. The mode of doing Nyasa is
also stated. Verses 46-50 describe the way Upasana, Japa,
Svadhyaya ( 3 ), Pra«ayama and Dhyana in Her subtle form,
of the Gayatri are to be done. V. 60 gives a Dhyana of Tari nl
( Gayatri ) ( 4 ),
*n her gross form with four faces which are
white, yellow, red and black Her body being composed of
;
the 24 letters of the Gayatri. V. 61 speaks of the worship

of the Sun and His Shaktis. Mahavi^wu concludes by saying
“I have now spoken of the secret of the Vedas knowable only
by very pure Yogis. He who in his Japa, Homa. and Dhyana
worships Omkara in this way is freed of all Karma and attains
Liberation.”
CHAPTER XXXI
Commences with the Trij^/ubh Mantra ( 5 ) which is
Vedik the Dhyana
;
of the Adhi-DevI of the Mantra who
is Katyayani is given in v. 9 and Her nine Shaktis in
vv. 13, 14. In vv. 18-23 are to be found the names of the
Shaktis of the letters of the Mantra. It is noted that the
number of Japa prescribed ( v. 25. ) for this Mantra is twice
that of the Gayatri. The Mantra which is composed of 44
letters, if reversed, becomes the ( v. 29 ) Astra ( weapon )
mantra and is divided into eight sections which are
identified with various things, the senses of knowledge, the
senses of action, the five elements and so forth ( vv. 30-34 ).
From these 44 letters issue 44 Vahni Devatas, each of whom
is attended by 5 Shaktis each of whom is attended by five
;
handmaidens each of whom is again attended by 16 hand-

;
maidens each of whom again is attended by millions upon

;
millions of handmaidens ( 40-43 ).
1. The Mantra at p. 61 n. 5 always precedes the GSyatrt.

a. Thatis Sakfma S&dhana or worship done to gain an object.
3. Rite whereby oneness of the Mantra with the Devati thereof Is realised.
4. She who saves : for that is what of the Gftyatrl mantra does to its singer.
3. See Shlrad&lilaka. Ch. xxi, w, 32 ei. seq. Rftghava gives the Mantra and other
details. The Devat* of the Mantra is Agni.
INTRODUCTION lxxxiii
In v. 48 the Nakrâtras ( 1 ) are divided into three

classes ; human ( Manuka ), demonic (
Asura ) and celestial
( Daiva ). Their place in magical rites is also shown.
From
verse 55 to the end of the Chapter Mahavij^«u
speaks o£ the magical rites relating to Stambhana, Vashf-
kara«a, Akarâwa. Vidverâ«a, Vimohana, Marawa, Amga-
hanikarawa ( 2 ) and so forth and the means to be taken to ;
counteract these operations when done by others. It is

noteworthy here and in many other places that the most
diverse matters are placed together. This is also the case
with many verses which seem hardly in their proper place,
suggesting a doubt as to the accuracy of the order in which
the copying has been done.
CHAPTER XXXII
Deals with the Lava«a Mantra and Mara#a, Vashikara«a
and other magical rites. Verse 8 gives the Dhyana of
Katyayani a form of Durga. Her body is like the “friend of
air' ’*
( 3 ). She has three eyes and wears a bright crown.
She holds discus ( Chakra ), conch, sword and spear and is the
Destructress of many Daityas. Dhyanas are also given of Ratri
( night ) Agni and Bhadrakall with prayers to these Deities.
f
The fifth Mantra, it is said, is from the Atharva Veda.
CHAPTER XXXIII
Deals with the Anu^/ubh Mantra ( 4 ) of 32 letters which
isVedik the ;
Dhyana of the Deva
of the Mantra who is
Rudra is given in v. 8 and the 32 Shaktis in vv. 12-14. Then
follow ritual details. At vv. 27, 28, a Mantra of a joo letters
( Shatakjiara ) is mentioned. It is formed by the junction
of Gayatri, Trir^/ubh and Anuj^/ubh Mantras. These three
Mantras are respectively Sun, Fire and Moon. The
Devata of the combined Mantra is ( v. 31 ) the supreme
Maha£ who grants Liberation and of whom Shruti speaks.
Vv. 60 et seq give the Nyasa and other rites in connection
1. See p. 25, n, 5 ante.

2. Paralyzing, bringing under control, attracting, causing, dissension, bewildering,
killing, limb-destroying. Thus if Homa is done to Black Durga in the manner described
an enemy is killed and so forth. 3. Pavanasakha : Fire is so called.
4. The SbftradAtilaka, Ch. xxiii, deals with this Mantra and Righaya cites it.
lxxxiv INTRODUCTION
with this This is followed by ( vv. 43-47 ) the

Mantra.
Samvadasukta a Mantra of Samvao'a-sariijnanagni and the
rites relating thereto. At v. 56 is given the Rik and at v. 59
Dhyana of Varu«a the predominating colour which the medita-
tion seeks to excite being white. Ritual details as regards
His worship follow.
CHAPTER XXXIV
Commences with rules drawing of dia-
relating to the
grams ( Yantra ). Verse 33 describes a Yantra whereby the
Sadhaka can make a woman desire him. Vv. 34-36 gives
the Brahmashrl Mantra the Devata of which is Gauri. At
v. 38 is a Dhyana of Parvati. This is followed by a number
of Mantras and Dhyanas of the Devatas thereof the :
Rajamukhl ( 43-45 ) ; the Annapradayaka (

v. 5 )
Anna- 1 ;
purna ( v. 54 ) VVzhaspati (
;
v. 60 ) Shukra ( v. 63 ) and ;
Vyasa ( v. 65 ) Mantras. In verse 66 the Dhyana of Vyasa

is given. Verse 72 gives the Mantra and v. 74 the Dhyana
of Adya as AshvariW/za ( Seated on a horse ).
CHAPTER XXXV
Gives the Pra«apratb^V/a Mantra used in the invocation of
the Devata into the Yantra or image to be worshipped.
At v. 7, a Dhyana
of Pranashakti is given in which She is
represented as of the colour of the rising sun with three eyes
and large full rounded breasts ( 1 ) seated on a full blown lotus
which is on a boat in an ocean of blood ( Raktambhodhi ) ;
holding a noose, a bow of sugarcane, a goad, five arrows ( 2 )

and Asrzk-kapala ( 3 ). Her Dutls or Shaktis are stated in
verse 12.
CHAPTER XXXVI
Begins with some verses as to the causes of childlessness
which are put down to want of faith, worship, charity, decrying
1. PInavakj//oruh&a^y&.
2. See A. & E. Avalon’s “Hymns to the Goddess”, p. 28, n , 9.
3. Skull full of blood,

INTRODUCTION. lxxxv
( Nindaka wife and so forth

)
one’s and vv. 8 21 deal with :
the rites to be performed to cure this defect. Then follows an

enunciation of the proper characteristics of a Guru ( vv. 22-
32 and of a disciple ( vv. 32 41 ).
1 If the disciple has the
defects which are mentioned in vv. 42-48 he should be rejected
and if a Guru received such a person as his disciple then the
fault ( Do.yâ ) of the latter affects the Guru just as that of the
minister affects the king, and the sins of a wife affect her
husband. If through either cupidity or affection a Guru
initiates such a faulty disciple then the curse of the Devata
falls upon both ( vv. 49 5 1 ).
MahavL^//u then speaks of the devotion which a disciple

should exhibit towards his Guru or spiritual director and
which is to be like that which should be shown to mother and
father, to Vishnu and Shiva ( vv. 51-52). One should not
cross anything belonging to, or connected with the Guru, not
even his shadow nor should there be association with his
;
enemy. Great reverence and selfrestraint should be shown

whilst in his house. Therein there should be no anger and
quarelling, lust, loud talk, lies, sloth and idle disputation nor ;
any easing of nature, sexual intercourse, spitting, vomiting ;
or traffic by way of buying, selling, or lending ( vv. 53-55 ).

The Guru’s command should not be disobeyed. What he
orders, that the disciple should do at once and unhesitat-
ingly and without attempting to discuss whether it is right
or wrong ( 1 ). In short the disciple should by action, mind
and speech, worship his Guru with a guileless and faithful
heart. At V. 59 it is said that one should never do anything
which offends others, however much we may desire it even in
so small a matter as dress.
At v. 62 Mahavisvfcwu addressing Brahma says “Oh Lotus-

born One. in this Tantra ( 2 )
I have shown thee the Pra-
pancha ( 3 )
in its five-fold aspect.”
This Chapter and the work concludes with the following

invocation.
I* li/z/am viln?J/!r/am fidu///aiii guru/;a yattu gurvapi,
Tvarayit paraytS kuryad buddhytl s imyag ajikmayfi ( V. 56 ).
This appears to solve in an extreme sense a point raised by St. Alphonsus IJguori as
to the duties of a penitent towards his spiritual director, but possibly as in the case of all
general rules there may be some exception here.
f
2. Tantre 2.min. See ante p 4
3. See ante p. 1.
lxxxvi INTRODUCTION
Obeisance to Him
Who is Energy and Light ( i ) itself
In Whom
are the products of Prak^zti ( 2 ),
Sun, Moon and Fire ( 3 )
Which have sprung from the Tara and other Bljas ( 4 )
And which have their motion and increase
In Him.
Calcutta ;
ARTHUR AVALON.
The 24th January 1914.
4.
1. Tejas.
2. Lit. the Vikri'tis of Prakr/ti. See ante p. 7.
3. Not merely the luminaries and elements so named hut that also for which they stand
as symbols.
That is, from Om and other "Seed-mantras,”

POSTSCRIPT
In the present edition the text has been rearranged. This
has been done in accordance with the Commentary by Padma-
padacharya, now published for the first time. The two
manuscripts available to the editor at the time the book was
first published as Vol. Ill in this series, had the chapters in
the order as in the book then published. There were some
misgivings as to the correctness of the order in which the
chapters were placed. Chapter 36 of that edition is devoted
to Visknn rituals and its proper place, it was felt, was with the
group of chapters dealing with the Wshnu aspect of the Supre-
me Being. In the same way Chapter 33 in that edition should,
it was felt, come at the end of the Book. But editors of any
Shastra have to be very reluctant to interfere with the text of
their own motion as a rule, and should be more so in the case
of Mantra-shastra. It was on this account that the book was
printed as it was in the manuscripts. Almost simultaneously
with the publication by us of the Prapanchasara, there was
another recension published as part of the collected works of
Shariikaracharya from Srirangam. This publication received
the support of the Sringeri Ma tha. In the Srirangam edition,
the text of the Prapanchasara is divided into 33 chapters, but
the matter contained in it is almost identical with that contained
in our publication, with this exception, that chapter 36 which is
chapter 23 in the present edition is omitted. The reason for
the omission may be explained by the fact that the manuscript
available to the did not contain the chapter.
editors It is
called the Gupta Pa/ala or Secret Doctrine by Raghava Bha//a
in his commentary of the Sharadatilaka ( Ch. 17. 1 ). The
editor of the Srirangam publication has also followed the wise
method of not interfering with the text. It has evidently been
printed as contained in the manuscript and even some palpable
errors have not been set right. The editor, it may reasonably
be presumed, hoped that in a subsequent edition the mistakes
would be corrected with the help of other manuscripts. In the
present edition, the following re-arrangement has been made.
Chapter 36 of the first edition is here printed as 23, 34 as 32,
33 as 36, 32 as 34 and Chapter 31 as 33.
Padmapada was one of the immediate disciples of Sarhkar-
acharya and there can be no greater authority than he, as to
the order in which the chapters are to be placed. His
commentary named the ‘‘Vivarawa” is printed here for the
Ixxxviii INTRODUCTION
first time. The

only other works by him, so far known, are
the Panchapadika which deals with the Vedanta Sutras and a
commentary on the well-known Mantra of five letters of Shiva,
(
Shivapanchakr/fcara ) printed at the end of this book.
cannot be claimed that the text as published is com-

It
plete and free from all blemishes. We
had a copy of this
furnished by the Adyar Library where there are two copies
of the Vivarawa. A
copy was obtained from the manuscript
in the of the Madras Government.
collection The Asiatic
Society of Bengal has a fragment of the Vivara?«a which con-
tains the commentary of the first eight chapters of the book.
The press copy was further read by Mr. Shrinivasa Aiyer who
compared it with a manuscript in his possession.
The Prayoga-krama dipika is a gloss on Padmapada’s

Vivara/â. Unfortunately, a complete copy of this could
not be obtained inspite of all the efforts made. It ends with
the ninth chapter of the book. It was felt that as it con-
tained all the chapters dealing with the general principles of
Mantra-shastra, as also the chapters on Sarasvati and Tripura,
the best thing to do would be to publish it as found. H. H
The late Maharajadhiraja Rameswar Singh of Darbhanga who
glanced through it, considered that in spite of its defective
readings in several places, it is of great practical value and
supported the view taken by the editor. The Prayoga-krama-
dipika is meant for the Sadhaka, but even the ordinary reader,
whose quest is to trace the philosophical principles underlying
the ritualistic practices of the Brahmanik faiths will find much
of very great interest to himself.
The Vivarawa and the Prayoga-krama dipika will help to

show him that Brahmanism is not as is commonly, in ignorance,
supposed to be a mass of conflicting religious faiths. In
Brahmanism, there is one goal for all different forms of
Sadhana and that goal is the Brahman. Unlike the followers
of other forms of of religion, the follower of the Brahmanik
faith has no quarrel with any one. He is aware that all men
cannot have the same temperament and therefore cannot view
things in the same way and it is on this account that even
within the Brahmanik fold, there are quite a number of
different forms of worship or Sadhana. These are primarily
divided into five Shaiva, Shakta, Vaij^wava,
classes, vis.
Saura and Gaâpatya. All these five aspects are dealt with
in this book. The Prapanchasara is the first book of its kind.
Other eminent writers followed the great master the most ;
—
INTRODUCTION lxxxix
noticeable among these being Lalcs^mawa Deshikendra,

Ishanashiva, Krij^/iananda and many others less known.
The Vivarawa does not give details like Raghava Bha//a

for instance, incommentary on the Sharadatilaka,
his
and Bhaskararaya the works commented on by him.
in
It is possible that at the time the book was written great
details were not needed, as the men of those days were
better informed. Or it may be, that he meant it only for
that class of readers who did not require any greater help
for the understanding of the text. The author of the
Prayoga-krama dipika, which was evidently written at a
much later age, has given these details and made the
Vivarawa intelligible in places which are obscure for present
day learners. We
know nothing about the author of the
Dipika not even his name, but it is evident from his writings
that his knowledge of the Shastra was great and he believed
Shamkaracharya to be the author of the Prapanchasara and
Padmapada, of the Vivarawa.
There are several other commentariesof the Prapanchasara

by various writers written at different times. Raghava Bha//a
mentions one by name, viz., the Vijnana chandrika. This book
is not so far available. There is another commentary called
the Sambandhadipika by Uttamabodha. This must have been
written after Lakj^mawacharya’s Sharadatilaka became well
known as an authoritative work. Pandit Gurupada Haidar
places Lakivhuattacharya in the tenth century of the Christian
era. This is the view of western Missionary writers
also. There is another book by Girvawendra Sarasvatl
named Prapanchasara-sara-samgraha. Glrvawendra says
that his Summary of Shamkaracharya’s teachings in the
Praparchasara follows the interpretation of a commentary
named Sat-sampradaya-sarvasva. Other commentaries are :
( i
)Prapanchasara-vyfikhya, ( 2 )
Prapanchasaradipa by
Narayawa, ( 3 ) Tattva-dipika by Nagasvami, ( 4 ) Prapancha-
saraguârtha-dlpika by Nityananda, ( 5 ) Vijnana-dyotinI,
( 6 ) Prapanchasara- vivrni, ( 7 ) Prapanchasara-prayoga-vidhi,
( 8 ) Prapanchasara-sambandha /Ika and ( 9 )
Prapanchasara-
vr/tti. These are preserved in the Madras Government manu-
script Library. They all say that the book is by Shamkara-
charya. The Tanjore Library, it is said, contains some books,
but no details of the same could be obtained. The fact that
so many Sadhakas and scholars devoted themselves to the
exposition of this book is a sure indication that it must have
xc INTRODUCTION
been written by a man entitled to very great reverence. The

Nepal manuscript of the Prapanchasara, in its colophon, states
that the author of the book was Acharya the word being in
the plural. And that is how Shamkaracharya is always
designated.
When book made its first appearance it was noticed in

this
some periodicals and the reviewers occupied themselves merely
in trying to prove that the author of the book could not have
been Shamkaracharya. One of these tried to make out that it
was the work of the VnisAttava teacher Shamkaradeva of
Assam. This cannot be accepted, as he flourished about the
time of Chaitanyadeva, which is less than 500 years from now.
Another critic has attempted to make out that Vij^«u-svaml,
the Guru of Vidyarawya, was the author of this book and
Vii^«u-svaml flourished in the 13th century. This also
cannot be accepted, as Amalananda-yati, the author of the
Kalpataru. has cited texts from the Prapanchasara as the
word of Shamkaracharya and Amalananda belonged to an age
prior to that of Vi^wu-svami. As an instance of the
un informed way the Shastra is spoken of may be cited the
case of H. P. Shastri who ( Catalogue of Nepal Mss. Vol. i )
says that this book is an original VaisAuava Tantra.
Critics of this type evidently cannot reconcile

themselves to the fact that Shamkaracharya, the Great
Monist, could write a work on Mantra-shastra. They seem
to be labouring under the obsession that being a monist,
Shamkaracharya could not have written anything which
advocates Sadhana, as Sadhana implies dualism, for in it
there must be an object of Sadhana. Orthodox exponents
feel that these gentlemen look upon Sharbkaracharya as the
holder of a chair in a modern University, whose duty it is to
deliver a course of lectures on Monism as a theory,
or perhaps, that he was a speculator like some German or
other European philosopher who devotes himself to theorise
and speculate about transcendental matters. This is mainly
due to the fact of their having lost their Indian mind.
Western philosophers have not succeeded in moulding the
religious of their countrymen
life like Shamkaracharya, and
even lesser men did in India.
It not realised that Shamkaracharya was not a mere
is
theorist but a Teacher in the right sense of the word, a Guru
who sought, and that successfully, not merely to uplift and
enlighten the intellect but the very nature of the Sadhaka.
INTRODUCTION XCI
He established four MaMas where the aspirants have, not

merely to read the commentaries on the Brahma Sutras and
Upaniâds, but to qualify themselves by Sadhana for an ex-
periential realisation of the teachings of the Vedanta.
His place as an authority on Mantrashastra is recognised

by all eminent writers of old. Even that abstruse logician
Bhaskararaya begins his commentary on the Saptashati Chawafr
with a salutation of Shamkaracharya and his four great dis-
ciples the foremost among whom was Padmapada. There
Bhaskararaya speaks of Shamkaracharya as the Guru of the
Gurus. His position is not fully understood by the majority of
present day scholars who write or speak about him.
As against the opinion of present day critics presumably

affected by Westernism, we get the testimony of Amalananda-
yati already cited, the great Raghava Bha tU\ author of the
Padarthadarsha, Bhaskararaya, an abstruse logician and one
of the most authoritative commentators on Mantrashastra,
Madhavacharya, whose excellent commentary on the Sutasam-
hita is well-known, NilakawMa author of the Commentary on
the Devi Bhagavata and a whole host of other eminent
authorities too numerous to mention. It is not realised that
the teachings of Mantrashastra are most jealously guarded
and it is not possible to interpolate anything, much less
substitute the name of one author for another. It is hard
to believe that the great men whose names have been given
above and who are great not merely as scholars but also
as Sadhakas, should be misled. All the men whose names
have been given, were men of great critical ability and some
of them masters of Nyaya-Darshana. A careful perusal of
this book, in spite of some of the defects from which it has not
been possible to make it free, will convince the dispassionate
reader that there can be no doubt about Shamkara being its
author. This book will also give him a true conception of
the Mantrashastra.
With Indians, as the people of Bharatavarjâ, are called,

Vedanta is not mere speculation, but is something which is
implanted into the life of the people. Tantra Shastra is
Sadhana Shastra, and the object of it is to reach the highest
Truth, which is the Brahman, the attributeless, impartite
Tattva, which is without beginning or end and is the
highest Bliss. The Sadhaka has, it is true, in the earlier
stages, to have recourse to initiation by the Guru into his
Mantra, Devata and other accessories but he is repeatedly told
XC11 INTRODUCTION
to realise his oneness with the Guru, the Mantra, the Devata
of his worship and so forth. All the rituals that he has got to
perform point to this one end. The image that is selected for
him by his Guru as the object of worship, image of the
is his
Brahman (
Svakiya Brahmamurti ). It is through that image
that he realises the Brahman and the image is not an end in
itself. The different images used by the five classes of
worshippers previously mentioned and the many sub-divisions
of these five classes, are all images of the Brahman each class ;
of Sadhaka having its own particular form according to

competen/y ( Adhikara ). This fact has been known even to
western scholars, as is evident from a book published in the
1 8th century ( Sketches of the Hindus, 2nd Ed. 1792 A. D. )
It there said “Amidst the multiplicity of their idols, all
is
adoration is ultimately directed to Brahman, the Supreme, the

Invisible.” ( Vol. II, page 256 ). The Sadhaka rises from the
gross ( Sthfila ) to the subtle ( Suk^ma ) and then to the
transcendent ( Para ) conception of the Supremes Being.
But in spite of this, it is a common pastime among western

and westernised critics to make out that the Hindu is an
idolator and a polytheist and as a result he is degenerate.
Some may say this ignorance, others with deliberation.
in
Any religion which has a special place of worship is in that
sense idolatorous. Primitive races have no images to worship
and do not build Churches or temples with that object. It is a
well-known fact that the Hos and the Mundaries of Chota-

Nagpur, the aboriginal races of the Phillipines do not have
images for their worship. The Hindu does not worship many
gods. What he does is that he has the same respect for the
faith of others as he has for his own.
Although followers of other religious faiths may decry

them, the Hindus are prohibited from saying anything in
disparagement of the Teachers and Sacred Books of other
forms of Sadhana. They do not also believe in proselytising.
They however, at the same time, do not turn away the
earnest seeker.
Whatever views may be entertained as to the authorship of

this book it should be borne in mind that in his country the
position of Shamkaracharya as a Guru is higher than his
position as and philosopher. Others have written
scholar
commentaries and books on the Vedanta Sutras and the
Upaniiâds but there is none who is venerated as Shamkara
js all over the sacred land of Bharatavarâ. It may be noted
INTRODUCTION XCI11
here that even a Roman Catholic Missionary has discovered

the harmony of Vedanta with Christian Philosophy ( “Vedanta
Vindicated” by Rev. J. F. Pessein ) and has, so far as his
dogmas have permitted him, accepted Shamkara’s exposition.
The Prapanchasara, as has already been said, is the first book
of its kind and has shown that all the different forms of
Sadhana which these days go under the generic name of
Hinduism are in harmony with Vedanta and that all Mantras
are meant for the realisation of the Supreme Brahman.
The Introduction has been re arranged to follow the arrange-

ment of the text in the present edition.
The proofs were read and the table of contents and the
alphabetical index of the verses made by Sj. Panchanana
Samkhya-Vyakarawatirtha.
June A. A.
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Prapancha Saratantra

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Prapancha Saratantra

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RAP AN CASARA TANTKA

Revised and documented with exhaustive Introduction

First Edition : Calcutta, 19.35

O 1989 MOTILAI. BANARSIDASS

By arrangement with Cianesh & Co.

Also available at:

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