jnana sankalini tantra
DESCRIPTION
Hindu tantras are discourses between Shiva and Shakti, the male and female aspects of divinity whose play creates the entire universe. The Jnanasankalini Tantra is a brief work which outlines the dynamics of this interplayTRANSCRIPT
Jnana Sankalini TantraJnana Sankalini TantraJnana Sankalini TantraJnana Sankalini Tantra
Sanskrit Text, Transliteration and TranslationSanskrit Text, Transliteration and TranslationSanskrit Text, Transliteration and TranslationSanskrit Text, Transliteration and Translation
Tantric texts can be classified into two categories; some include ritualistic
practices and other concentrate on esoteric and metaphysical wisdom. This
book clearly belongs to the second category. Like other tantric texts this
book is also centered on a conversation between Lord Shiva and his divine
consort, Parvati, extending up to 110 verses. Lord Shiva is considered to be
the master of Tantra, Yoga, Music, Dance, and Phonetics. He shares his vast
knowledge with Parvati in response to her earnest enquiries.
Jnana Sankalini Tantra is considered the Path of Knowledge. The word
Jnana represents knowledge, but true knowledge is not easy to acquire
because it demands discipline and sincere effort. Knowledge, once
attained, needs to be maintained. The word sankalini is derived from the
root word kalana or enumeration,comprehension, or assessment, and
samkalana, which means complete or concise. Thus, Jnana Sankalini is a
complete or concise treaty on Tantra.
The text itself is unique in its approach and explanation as it is based on
internal wor-ship and meditation rather than external ritualistic practice.
Like many tantric scriptures it is extremely subtle in nature, so it requires a
sharp mind and intellect to comprehend the hidden depth of its message.
This metaphorical explanation of such a rare Sanskrit text is aimed at
accelerating the spiritual progress of sincere seekers, who wish to follow
the inward journey for spiritual evolution through contemplation and
meditation.
With the passage of time, the real meaning of Tantra was misunderstood.
From a highly evolved spiritual science Tantra was demeaned as a tool for
magical or occult power or an enhancer of sensual enjoyment. Tantra is
none of these. It is an ancient discipline that provides a vast learning, a
deep understanding of life, and a methodology to attain Self-realization.
Jnana Sankalini Tantra is a beautiful and meaningful dialogue between
Lord Shiva and his consort, Parvati. In Tantric practices, both Shiva and
Parvati are worshipped together, since the former represents consciousness
and the latter, in the form of shakti, symbolizes energy. In tantric
meditation, inner bliss can be obtained by arousing energy latent in
humankind, and uniting it with Shiva. Tantra uplifts consciousness in
order to embrace the cosmic spirit.
jñjñjñjñānasaānasaānasaānasa1kalinītantram1kalinītantram1kalinītantram1kalinītantram
kailāśaśikharāsīna4 devadeva4 jagadgurum |
p6cchati sma mahādevī brūhi jñāna4 maheśvara || 1 ||
devī uvāca
kuta8 s69:irbhaved deva katha4 s69:irvinaśyati |
brahmajñāna4 katha4 deva s69:isa4hāravarjitam || 2 ||
īśvara uvāca
avyaktācca bhavet s69:iravyaktācca vinaśyati |
avyakta4 brahma<o jñāna4 s69:isa4hāra varjitam || 3 ||
o1kārādak9arāt sarvāstvetā vidyāścaturdaśa |
mantra - pūjā - tapo - dhyāna4 karmākarma tathaiva ca || 4 ||
9a?a1ga4 vedāścatvāro mīmā4sā nyāyavistara8 |
dharmaśāstrapurā<āni etā vidyāścaturdaśa || 5 ||
tāvad vidyā bhavet sarvā yāvad jñāna4 na jāyate |
brahmajñāna4 pada4 jñātvā sarvavidyā sthirā bhavet || 6 ||
vedaśāstrapurā<āni sāmānyaga<ikā iva |
yā puna8 śāmbhavī vidyā guptā kulavadhūriva || 7 ||
dehasthā8 sarvavidyāśca dehasthā8 sarvadevatā8 |
dehasthā8 sarvatīrthāni guruvākyena labhyate || 8 ||
adhyātmavidyā hi n6<ā4 saukhyamok9akarī bhavet |
dharma karma tathā japyametat sarva4 nivartate || 9 ||
kā9:hamadhye yathā vahni8 pu9pe gandha8 payo'm6tam |
dehamadhye tathā deva8 pu<yapāpavivarjita8 || 10 ||
i?ā bhagavatī ga1gā pi1galā yamunā nadī |
i?āpi1galayormadhye su9umnā ca sarasvatī || 11 ||
trive<īsa4gamo yatra tīrtharāja8 sa ucyate |
tatra snāna4 prakurvīta sarvapāpai8 pramucyate || 12 ||
devī uvāca
kīd6śī khecarī mudrā vidyā ca śāmbhavī puna8 |
kīd6śyadhyātmavidyā ca tanme brūhi maheśvara || 13 ||
īśvara uvāca
mana8 sthira4 yasya vināvalambana4
vāyu8 sthiro yasya vinā nirodhanam |
d69:i8 sthirā yasya vināvalokana4
sā eva mudrā vicarantī khecarī || 14 ||
bālasya mūrkhasya yathaiva ceta8
svapnena hīno'pi karoti nidrām |
tato gata8 patho nirāvalamba8
sā eva vidyā vicarantī śāmbhavī || 15 ||
devī uvāca
devadeva jagannātha brūhi me parameśvara |
darśanāni katha4 deva bhavanti ca p6thak p6thak || 16 ||
īśvara uvāca
trida<?ī ca bhaved bhakto vedābhyāsarata8 sadā |
prak6tivādaratā8 śāktā bauddhā śūnyātivādina8 || 17 ||
atordhva4 gāmino ye vā tattvajñā api tād6śā8 |
sarva4 nāstīti cārvākā jalpanti vi9ayāśritā8 || 18 ||
umā p6cchati he deva pi<?abrahmā<?alak9a<am |
pañcabhūta4 katha4 deva gu<ā8 ke pañcavi4śati8 || 19 ||
īśvara uvāca
asthi mā4sa4 nakha4 caiva tva1lomāni ca pañcamam |
p6thvī pañcagu<ā proktā brahmajñānena bhāsate || 20 ||
śukraśo<itamajjā ca mala4 mūtra4 ca pañcamam |
apā4 pañcagu<ā8 proktā brahmajñānena bhāsate || 21 ||
nidrā k9udhā t69ā caiva klāntirālasyapañcamam |
teja8 pañcagu<ā8 proktā brahmajñānena bhāsate || 22 ||
dhāra<a4 cālana4 k9epa4 sa4koca4 prasara4 tathā |
vāyo8 pañcagu<ā8 proktā brahmajñānena bhāsate || 23 ||
kāma4 krodha4 tathā moha4 lajjā lobhañca pañcamam |
nabha8 pañcagu<ā8 proktā brahmajñānena bhāsate || 24 ||
ākāśājjāyate vāyurvāyorutpadyate ravi8 |
raverutpadyate toya4 toyādutpadyate mahī || 25 ||
mahī vilīyate toye toya4 vilīyate ravau |
ravirvilīyate vāyau vāyurvilīyate tu khe || 26 ||
pañcatattvād bhavet s69:istattvāt tattva4 vīlīyate |
pañcatattvāt para4 tattva4 tattvātīta4 nirañjanam || 27 ||
sparśana4 rasana4 caiva ghrā<a4 cak9uśca śrotrakam |
pañcendriyamida4 tattva4 mana8 sādhakamindriyam || 28 ||
brahmā<?alak9a<a4 sarva4 dehamadhye vyavasthitam |
sākārāśca vinaśyanti nirākāro na naśyati || 29 ||
nirākāra4 mano yasya nirākārasamo bhavet |
tasmāt sarvaprayatnena sākāra4 tu parityajet || 30 ||
devī uvāca
ādinātha mayi brūhi saptadhātu8 katha4 bhavet |
ātmā caivāntarātmā ca paramātmā katha4 bhavet || 31 ||
īśvara uvāca
śukraśo<itamajjā ca medo mā4sa4 ca pañcamam |
asti tvak caiva saptaite śarīre9u vyavasthitā8 || 32 ||
śarīra4 caivamātmānamantarātmā mano bhavet |
paramātmā bhavecchūnya4 mano yatra vilīyate || 33 ||
raktadhāturbhavenmātā śukradhāturbhavet pitā |
śūnyadhāturbhavet prā<o garbhapi<?a4 prajāyate || 34 ||
devī uvāca
kathamutpadyate vācā katha4 vācā vilīyate |
vākyasya nir<aya4 brūhi paśya jñānamudāhara || 35 ||
īśvara uvāca
avyaktājjāyate prā<a8 prā<ādutpadyate mana8 |
manasotpadyate vācā mano vācā vilīyate || 36 ||
devī uvāca
kasmin sthāne vaset sūrya8 kasmin sthāne vasechaśī |
kasmin sthāne vased vāyu8 kasmin sthāne vasenmana8 || 37 ||
īśvara uvāca
tālumūle sthitaścandro nābhimūle divākara8 |
sūryāgre vasate vāyuścandrāgre vasate mana8 || 38 ||
sūryāgre vasate citta4 candrāgre jīvita4 priye |
etadyukta4 mahādevi guruvākyena labhyate || 39 ||
devī uvāca
kasmin sthāne vasecchakti8 kasmin sthāne vasecchiva8 |
kasmin sthāne vaset kālo jarā kena prajāyate || 40 ||
īśvara uvāca
pātāle vasate śaktirbrahmā<?e vasate śiva8 |
antarik9e vaset kālo jarā tena prajāyate || 41 ||
devī uvāca
āhāra4 kā1k9ate ko'sau bhuñjate pibate katham |
jāgrat svapnasu9uptau ca ko vā'sau pratibudhyati || 42 ||
īśvara uvāca
āhāra4 kā1k9ate prā<o bhuñjate'pi hutāśana8 |
jāgratsvapnasu9uptau ca vāyuśca pratibudhyati || 43 ||
devī uvāca
ko vā karoti karmā<i ko vā lapyeta pātakai8 |
ko vā karoti pāpāni ko vā pāpai8 pramucyate || 44 ||
śiva uvāca
mana8 karoti pāpāni mano lipyeta pātakai8 |
manaśca tanmanā bhūtvā na pu<yairna ca pātakai8 || 45 ||
devī uvāca
jīva8 kena prakāre<a śivo bhavati kasya ca |
kāryasya kāra<a4 brūhi katha4 kiñca prasādanam || 46 ||
śiva uvāca
bhrāntibaddho bhavejjīvo bhrāntimukta8 sadāśiva8 |
kārya4 hi kāra<a4 tvañca punarbodho viśi9yate || 47 ||
mano'nyatra śivo'nyatra śaktiranyatra māruta8 |
ida4 tīrthamida4 tīrtha4 bhramanti tāmasā janā8 || 48 ||
ātmatīrtha4 na jānāti katha4 mok9o varānane ||
na veda4 vedamityāhurvedo brahma sanātanam |
brahmavidyārato yastu sa vipro vedapāraga8 || 49 ||
mathitvā caturo vedān sarvaśāstrā<i caiva hi |
sāra4 tu yogibhi8 pīta4 takra4 pibanti pa<?itā8 || 50 ||
ucchī9:a4 sarvaśāstrā<i sarvā vidyā mukhe mukhe |
nocchi9:a4 brahma<o jñānamavyakta4 cetanāmayam || 51 ||
na tapastapa ityāhurbrahmacarya4 tapottamam |
ūrdhvaretā bhaved yastu sa devo na tu mānu9a8 || 52 ||
na dhyāna4 dhyānamityāhurdhyāna4 śūnyagata4 mana8 |
tasya dhyānaprasādena saukhya4 mok9a4 na sa4śaya8 || 53
||
na homa4 homamityāhu8 samādhau tattu bhūyate |
brahmāgnau hūyate prā<a4 homakarma taducyate || 54 ||
pāpakarma bhaved bhavya4 pu<ya4 caiva pravartate |
tasmāt sarvaprayatnena tādrūpya4 ca tyajed budha8 || 55 ||
yāvad var<a4 kula4 sarva4 tāvajjñāna4 na jāyate |
brahmajñānapada4 jñātvā sarvavar<avivarjita8 || 56 ||
devī uvāca
yattvayā kathita4 jñāna4 nāha4 jānāmi śa1kara |
niścaya4 brūhi deveśa mano yatra vilīyate || 57 ||
śa4kara uvāca
mano vākya4 tathā karma t6tīya4 yatra līyate |
vinā svapna4 yathā nidrā brahmajñāna4 taducyate || 59 ||
ekākī nisp6ha8 śāntaścintāvivarjita8 |
bālabhāvastathā bhāvo brahmajñāna4 taducyate || 60 ||
ślokārdha4 tu pravak9yāmi yadukta4 tattvadarśibhi8 |
sarvacintāparityāgo niścinto yoga ucyate || 61 ||
nimi9a4 nimi9ārddha4 vā samādhimadhigacchati |
śatajanmārjita4 pāpa4 tatk9a<ādeva naśyati || 62 ||
devī uvāca
kasya nāma bhavecchakti8 kasya nāma bhavecchiva8 |
etanme brūhi bho deva paścājjñāna4 prakāśaya || 63 ||
īśvara uvāca
calaccitte vasecchakti8 sthiracitte vasecchiva8 |
sthiracitto bhaveddevi sa dehastho'pi sidhyati || 64 ||
devī uvāca
kasmin sthāne tridhā śakti8 9a:cakra4 ca tathaiva ca |
ekavi4śatibrahmā<?a4 saptapātālameva ca || 65 ||
īśvara uvāca
ūrdhvaśaktirbhavet ka<:ha8 adhaśaktirbhavet guda8 |
madhyaśaktirbhavennābhi8 śaktyatīta4 nirañjanam || 66 ||
ādhāra4 guhyacakra4 tu svādhi9:hāna4 ca li1gakam |
cakrabheda4 mayākhyāta4 cakrātīta4 namo nama8 || 67 ||
kāyordhva4 ca brahmaloka8 svādha8 pātālameva ca |
ūrdhvamūlamadha8śākha4 v6k9ākāra4 kalevaram || 68 ||
devī uvāca
śiva śa4kara īśāna brūhi me parameśvara |
daśavāyu8 katha4 deva daśadvārā<i caiva hi || 69 ||
īśvara uvāca
h6di prā<a8 sthito vāyurapāno gudasa4sthita8 |
samāno nābhideśe tu udāna8 ka<:hamāśrita8 || 70 ||
vyāna8 sarvagato dehe sarvāgātre9u sa4sthita8 |
nāga ūrdhvagato vāyu8 kūrmastīrthāni sa4sthita8 || 71 ||
k6kara8 k9obhite caiva devadatto'pi j6mbha<e |
dhanañjayo nādagho9e niviśeccaiva śāmyati || 72 ||
e9a vāyurnirālambo yoginā4 yogasammata8 |
navadvāra4 ca prātyak9a4 daśama4 mana ucyate || 73 ||
devī uvāca
nā?ībheda4 ca me brūhi sarvagātre9u sa4sthitam |
śakti8 ku<?alinī caiva prasūtā daśanā?ikā || 74 ||
īśvara uvāca
i?ā ca pi1galā caiva su9umnā cordhvagāminī |
gāndhārī hastijihvā ca prasavā gamanāyatā || 75 ||
alambusā yaśā caiva dak9i<ā1ge ca sa4sthitā8 |
kulaśca śa1khinī caiva vāmā1ge ca vyavasthitā8 || 76 ||
etāsu daśanā?ī9u nānānā?īprasūtikā |
dvisaptatisahasrā<i śarīre nā?ikā8 sm6tā8 || 77 ||
etā yo vindate yogī sa yogī yogalak9a<a8 |
jñānanā?ī bhaveddevī yoginā4 siddhidāyinī || 78 ||
devī uvāca
bhūtanātha mahādeva brūhi me parameśvara |
trayo devā katha4 deva trayo bhāvāstrayo gu<ā8 || 79 ||
īśvara uvāca
rajobhāvasthito brahmā sattvabhāvasthito hari8 |
krodhabhāvasthito rudrastrayo devāstrayo gu<ā8 || 80 ||
ekamūrtistrayo devā brahmavi9<umaheśvarā8 |
nānābhāva4 mano yasya tasya muktirna jāyate || 81 ||
vīryarūpī bhaved brahmā vāyurūpa8 sthito hari8 |
manorūpa8 sthito rudrastrayo devāstrayo gu<ā8 || 82 ||
dayābhāvasthito brahmā śuddhabhāvasthito hari8 |
agnibhāvasthito rudrastrayo devāstrayo gu<ā8 || 83 ||
eka4 bhūta4 para4 brahma jagat sarva4 carācaram |
nānābhāva4 mano yasya tasya muktirna jāyate || 84 ||
aha4 s69:iraha4 kālo'pyaha4 brahmā'pyaha4 hari8 |
aha4 rudro'pyaha4 śūnyamaha4 vyāpī nirañjanam || 85 ||
aha4 sarvātmako devi ni9kāmo gaganopama8 |
svabhāvanirmala4 svānta4 sa evāha4 na sa4śaya8 || 86 ||
jitendriyo bhavecchūro brahmacārī supa<?ita8 |
satyavādī bhaved bhakto dātā dhīro hiterata8 || 87 ||
brahmacarya4 tapomūla4 dharmamūlā dayā sm6tā |
tasmāt sarvaprayatnena dayādharma4 samāśrayet || 88 ||
devī uvāca
yogeśvara jagannātha umāyā8 prā<avallabha |
vedasandhyā tapo dhyāna4 homakarma kula4 katham || 89 ||
īśvara uvāca
aśvamedhasahasrā<i vājapeyaśatāni ca |
brahmajñānasama4 pu<ya4 kalā4 nārhati 9o?aśīm || 90 ||
sarvadā sarvatīrthe9u yat phala4 labhate śuci8 |
brahmajñānasama4 pu<ya4 kalā4 nārhati 9o?aśīm || 91 ||
na mitra4 na ca putrāśca na pitā na ca bāndhavā8 |
na svāmī ca gurostulya4 yadd69:a4 parama4 padam || 92 ||
na ca vidyāgurostulya4 na tīrtha4 na ca devatā8 |
gurostulya4 na vai ko'pi yadd69:a4 parama4 padam || 93 ||
ekamapyak9ara4 yastu guru8 śi9ye nivedayet |
p6thivyā4 nāsti taddravya4 yaddattvā cān6<ī bhavet || 94 ||
yasya kasya na dātavya4 brahmajñāna4 sugopitam |
yasya kasyāpi bhaktasya sadgurustasya dīyate || 95 ||
mantra4 pūjā4 tapo dhyāna4 homa4 japya4 balikriyām |
sa4nyāsa4 sarvakarmā<i laukikāni tyajed budha8 || 96 ||
sa4sargād bahavo do9ā ni8sa1gād bahavo gu<ā8 |
tasmāt sarvaprayatnena yati8 sa1ga4 parityajet || 97 ||
akāra8 sāttviko jñeya ukāro rājasa8 sm6ta8 |
makārastāmasa8 proktastribhi8 prak6tirucyate || 98 ||
ak9arā prak6ti8 proktā rak9ara8 svayamīśvara8 |
īśvarānnirgatā sā hi prak6tirgu<abandhanā || 99 ||
sā māyā pālinī śakti8 s69:isa4hārakāri<ī |
avidyā mohinī yā sā śabdarūpā yaśasvinī || 100 ||
akāraścaiva 6gveda ukāro yajurucyate |
makāra8 sāmavedastu tri9u yukto'pyatharva<a8 || 101 ||
o1kārastu pluto jñeyastrināda iti sa4jñita8 |
akārastvatha bhūrloka ukāro bhuva ucyate || 102 ||
savyañjano makārastu svarlokastu vidhīyate |
ak9araistribhiretaiśca bhavedātmā vyavasthita8 || 103 ||
akāra8 p6thivī jñeyā pītavar<ena sa4yuta8 |
antarīk9a4 ukārastu vidyudvar<a ihocyate || 104 ||
makāra8 svariti jñeya8 śuklavar<ena sa4yuta8 |
dhruvamekāk9ara4 brahma o4 ityeva4 vyavasthitam || 105 ||
sthirāsano bhavennitya4 cintānidrāvivarjita8 |
āsu sa jāyate yogī nānyathā śivabhā9itam || 106 ||
ya ida4 pa:hate nitya4 ś6<oti ca dine dine |
sarvapāpaviśuddhātmā śivaloka4 sa gacchati || 107 ||
devī uvāca
sthūlasya lak9a<a4 brūhi katha4 mano vilīyate |
paramārtha4 ca nirvā<a4 sthūlasūk9masya lak9a<am || 108 ||
śiva uvāca
yena jñānena he devi vidyate na ca kilbi9ī |
p6thivyāpastathā tejo vāyurākāśameva ca |
sthūlarūpī sthito'ya4 ca sūk9maśca anyathā sthita8 || 109 ||
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`a M `\wG xuG qFGH YH lGINY || 20 ||
TबTxKwNP±G i PLW PfऽW i `PP Q |
s`GW `\wGj xuG qFGH YH lGINY || 21 ||
KHिG z�G Na�G i SZ ²GK¤VGL¢`PP Q |
N Y[j `\wGj xuG qFGH YH lGINY || 22 ||
�GVwW iGLHW z Y W I WRxiW IVW NnG |
ZGpxj `\wGj xuG qFGH YH lGINY || 23 ||
RGPW बx�W NnG PxdW L±G Lxl `PP Q |
Hlj `\wGj xuG qFGH YH lGINY || 24 ||
³RGTG±GpNY ZGpZG mpx_´|NY VKZj |
VZY_´|NY NxpW NxpGµ´|NY PdM || 25 ||
PdM KZLMpNY Nxp Y NxpW KZLMpNY VZ� |
VKZKZ mLMpN Y ZGp� ZGpKZ mLMpN Y N U Y || 26 ||
`NªGX Q lZYN Q IaKk�ªGN Q NªW ZMLMpN Y |
`NªGN Q `VW NªW NªGNMNW KHV¶HP Q || 27 ||
·TmH W VIHW i SZ यGwW iz} ौxऽRP Q |
` YK¹pKPXW NªW PHj IG�RKPK¹pP Q || 28 ||
qG��LzwW IZ� X YdP~Y tZK�NP Q |
IGRGVG} KZHpK¤ KHVGRGVx H HpKN || 29 ||
KHVGRGVW PHx p¢ KHVGRGVIPx lZYN Q |
NcGN Q IZ m pº YH IGRGVW N `KV»[YN Q || 30 ||
XYZM hZGi
³KXHGn PKp fKd I��GNj RnW lZYN Q |
³�G i SZG¤VG�G i `VPG�G RnW lZYN Q || 31 ||
rgV hZGi
TबTxKwNP±G i PYXx PGWI W i `PP Q |
sK� �R Q i SZ I� SN Y TVMVY� tZK�NGj || 32 ||
TVMVW i SZPG�GHP¤VG�G PHx lZYN Q |
`VPG�G lZY¼�W PHx pऽ KZLMpNY || 33 ||
Vu�GNl mZ Y¡GNG Tब�GNl mZ YN Q K`NG |
Tf��GNl mZ YN Q Gwx \l mK`��W [GpN Y || 34 ||
XYZM hZGi
RnP ^ |NY ZGiG RnW ZGiG KZLMpNY |
ZG�¢ KHw mpW fKd `p FGHPXGdV || 35 ||
rgV hZGi
stuG±GpNY Gwj GwGµ´|NY PHj |
PHIx´|NY ZGiG PHx ZGiG KZLMpNY || 36 ||
XYZM hZGi
RKcH Q �GH Y ZI YN Q Ifp mj RKcH Q �GH Y ZI Y½TM |
RKcH Q �GH Y ZI YX Q ZGpj RKcH Q �GH Y ZI Y¡Hj || 37 ||
rgV hZGi
NG¾PfLY K�N}¹x HGKlPfLY KXZGRVj |
IfpG mम Y ZINY ZGp}¹Gम Y ZINY PHj || 38 ||
IfpG mम Y ZINY KiÀW i¹Gम Y [MKZNW Kp Y |
�N|uW PdGXYKZ \_ZG�YH L�NY || 39 ||
XYZM hZGi
RKcH Q �GH Y ZI YbKuj RKcH Q �GH Y ZI YKbZj |
RKcH Q �GH Y ZI YN Q RGLx [VG RY H [GpNY || 40 ||
rgV hZGi
`GNGLY ZINY TKumqG��Y ZINY KTZj |
s¤KVzY ZI YN Q RGLx [VG N YH [GpNY || 41 ||
XYZM hZGi
³dGVW RGÁN Y Rx'I� l¶N Y K`¥N Y RnP Q |
[GमN Q �¦I��� i Rx ZG'I� KN¥~KN || 42 ||
rgV hZGi
³dGVW RGÁN Y Gwx l¶N Y'K` ÂNGTHj |
[GमæI��� i ZGp} KN¥~KN || 43 ||
XYZM hZGi
Rx ZG RVxKN RPG mKw Rx ZG L�YN `GNRS j |
Rx ZG RVxKN `G`GKH Rx ZG `G` Sj P�NY || 44 ||
KTZ hZGi
PHj RVxKN `G`GKH PHx KL�YN `GNRS j |
PH} N¡HG lf�G H `�p SH m i `GNRS j || 45 ||
XYZM hZGi
[MZj RY H RGVYw KTZx lZKN R¢ i |
RGp m¢ RGVwW fKd RnW KR IGXHP Q || 46 ||
KTZ hZGi
GK¤¥¨x lZY±MZx GK¤Puj IXGKTZj |
RGp� Kd RGVwW � `H¥Å�x KZKTÆNY || 47 ||
PHx'�ऽ KTZx'�ऽ TKuV�ऽ PG_Nj |
�XW NMn mKPXW NMn� PK¤ NGPIG [HGj || 48 ||
³�NMn� H [GHGKN RnW Pxzx ZVGHH Y ||
H ZYXW Z YXKP»GÂZÇXx q IHGNHP Q |
qKZ|GVNx p� I KZx Z YX`GV\j || 49 ||
PKn�G iNVx Z YXGH Q IZ mTG�GKw i SZ Kd |
IGVW N pxK\Klj `MNW NबW K`¥K¤ `K��NGj || 50 ||
hbMkW IZ mTG�GKw IZG m KZ|G PU Y PU Y |
HxKbkW qwx FGHPtuW i YNHGPpP Q || 51 ||
H N`�` �»G mqip� N`xÀPP Q |
È©mVYNG lZYX Q p� I XYZx H N PGH�j || 52 ||
H ~GHW ~GHKP»GÂ~G mH W Tf�\NW PHj |
N¢ ~GHIGXYH I��W PxzW H IWTpj || 53 ||
H dxPW dxPKP»GÂj IPG�� NÀ lfpN Y |
qGÉ� ÊpNY GwW dxPRPm Nµ�NY || 54 ||
`G`RPm lZYX Q ltW `�pW i SZ ZN mN Y |
NcGN Q IZ m pº YH NGिf �W i »[YX Q ¥�j || 55 ||
pGZX Q Zw� RLW IZ� NGZËGHW H [GpN Y |
qFGH`XW FG�G IZ mZw mKZZK[ mNj || 56 ||
XYZM hZGi
pªpG RKnNW FGH W HGdW [GHGKP TJV |
KH}pW fKd XYZ YT PHx pऽ KZLMpNY || 57 ||
TWRV hZGi
PHx ZG�W NnG RP m NaNMpW pऽ LMpNY |
KZHG �¦W pnG KHिG qFGHW Nµ�NY || 59 ||
�RGRM KH·adj TG¤K}¤GKZZK[ mNj |
¥GLlGZ�nG lGZx qFGHW Nµ�NY || 60 ||
ÌxRG�� N ZÍGKP pµuW NªXKT mKlj |
IZ mKi¤G`KV»G\x KHK}¤x px\ h�NY || 61 ||
KHKP�W KHKP�G � ZG IPGK�PK�\bKN |
TN[¡GK[ mNW `G`W NÎwGXYZ HpKN || 62 ||
X YZM hZGi
R¢ HGP lZYbKuj R¢ HGP lZYKbZj |
�N¡Y fKd lx XYZ `}GËGHW RGTp || 63 ||
rgV hZGi
iLKvÀY ZI YbKuj K�VKiÀY ZI YKbZj |
K�VKiÀx lZYÏYKZ I XYd�x'K` KI~KN || 64 ||
XYZM hZGi
RKcH Q �GH Y Kऽ�G TKuj �ÐबW i Nn SZ i |
�RKZWTKNqG��W I�`GNGLPYZ i || 65 ||
rgV hZGi
È©mTKul mZ YN Q R�Ñj s�TKul mZ YN Q \Xj |
P~TKul mZ Y§GKlj TÒNMNW KHV¶HP Q || 66 ||
³�GVW \ÓiबW N �GK��GH W i KL�RP Q |
iबlYXW PpG�GNW iबGNMNW HPx HPj || 67 ||
RGpx©� i qLxRj �G�j `GNGLPYZ i |
È©mPfLP�jTGUW ZazGRGVW RLYZVP Q || 68 ||
XYZM hZGi
KTZ TWRV rTGH fKd P Y `VPYgV |
XTZGpj RnW X YZ XTÔGVGKw i SZ Kd || 69 ||
rgV hZGi
ÕKX Gwj K�Nx ZGpV`GHx \XIWK�Nj |
IPGHx HGKlXYTY N hXGHj R�ÑPGKौNj || 70 ||
tGHj IZ m\Nx XYdY IZG m\Gऽ Y� IWK�Nj |
HG\ È©m\Nx ZGpj Rf P m�MnG mKH IWK�Nj || 71 ||
Ra RVj zxKlN Y i SZ XYZXÀx'K` [a�wY |
�H¶px HGXÖx� Y KHKZTYv SZ TG×KN || 72 ||
�� ZGpKH mVGL£x pxK\HGW px\IØNj |
HZÔGVW i G»zW XTPW PH h�NY || 73 ||
X YZM hZGi
HG�Ml YXW i PY fKd IZ m\Gऽ Y� IWK�NP Q |
TKuj R��KLHM i SZ IfNG XTHGK�RG || 74 ||
rgV hZGi
��G i K`�LG i SZ I��G ix©m\GKPHM |
\G�GVM dK�K[ÙG i IZG \PHGpNG || 75 ||
sL£IG pTG i SZ XKzwG�Y i IWK�NGj |
RL} TKÚHM i SZ ZGPG�Y i tZK�NGj || 76 ||
�NGI XTHG�M� HGHGHG�MIfKNRG |
KÔI�KNIdॐGKw TVMVY HGK�RGj caNGj || 77 ||
�NG px KZÜNY px\M I px\M px\Lzwj |
FGHHG�M lZYÏYZM pxK\HGW KIK¨XGKpHM || 78 ||
XYZM hZGi
lfNHGn PdGXYZ fKd P Y `VPYgV |
ऽpx XYZG RnW X YZ ऽpx lGZG�px \wGj || 79 ||
rgV hZGi
V[xlGZK�Nx qG IªlGZK�Nx dKVj |
बx�lGZK�Nx _ि�px XYZG�px \wGj || 80 ||
�RPfKN m�px XYZG qKZÝPdYgVGj |
HGHGlGZW PHx p¢ N¢ PKuH m [GpN Y || 81 ||
ZMp mÞ`M lZYX Q qG ZGpÞ`j K�Nx dKVj |
PHxÞ`j K�Nx _ि�px XYZG�px \wGj || 82 ||
XpGlGZK�Nx qG T ^ lGZK�Nx dKVj |
sKÉlGZK�Nx _ि�px XYZG�px \wGj || 83 ||
�RW lfNW `VW q [\N Q IZ� iVGiVP Q |
HGHGlGZW PHx p¢ N¢ PKuH m [GpN Y || 84 ||
sdW IaKkVdW RGLx'�dW qG'�dW dKVj |
sdW _िx'�dW Tf�PdW tG`M KHV¶HP Q || 85 ||
sdW IZG m�Rx XYKZ KHßGPx \\Hx`Pj |
�lGZKHP mLW �G¤W I �ZGdW H IWTpj || 86 ||
K[NYK¹px lZY¼Vx qiGVM I ^ K��Nj |
I»ZGXM lZYX Q lux XGNG �MVx KdN YVNj || 87 ||
qip� N`xPfLW �P mPfLG XpG caNG |
NcGN Q IZ m pº YH XpG�P� IPGौpYN Q || 88 ||
XYZM hZGi
px\ YgV [\§Gn hPGpGj GwZàl |
ZYXIáG N`x ~GHW dxPRPm RLW RnP Q || 89 ||
rgV hZGi
sgPY�IdॐGKw ZG[` YpTNGKH i |
qFGHIPW `�pW RLGW HGdmKN �x�TMP Q || 90 ||
IZ mXG IZ mNMnÇ� pN Q âLW LlNY TKij |
qFGHIPW `�pW RLGW HGdmKN �x�TMP Q || 91 ||
H KPऽW H i `ऽG} H K`NG H i ¥G�ZGj |
H �GPM i \Vx�ãW päkW `VPW `XP Q || 92 ||
H i KZ|G\Vx�ãW H NMn� H i XYZNGj |
\Vx�ãW H Z S Rx'K` päkW `VPW `XP Q || 93 ||
�RP�zVW p� \_j KTÆY KHZYXp YN Q |
`aKntGW HGK� NåtW pϪG iGHawM lZYN Q || 94 ||
p¢ R¢ H XGNtW qFGHW I\xK`NP Q |
p¢ R¢GK` lu¢ I]_�¢ XMpN Y || 95 ||
POW `f[GW N`x ~GHW dxPW [�W ¥KLKबpGP Q |
IW�GIW IZ mRPG mKw L�KRRGKH »[YX Q ¥�j || 96 ||
IWI\G mX Q ¥dZx Xx�G KHjI�GX Q ¥dZx \wGj |
NcGN Q IZ m pº YH pKNj I�W `KV»[YN Q || 97 ||
sRGVj IGKªRx F Yp hRGVx VG[Ij caNj |
PRGV�GPIj xuK�Klj Ra KN_�NY || 98 ||
szVG Ra KNj xuG VzVj �pPMgVj |
rgVGK§\ mNG IG Kd Ra KN\ ^mw¥�HG || 99 ||
IG PGpG `GKLHM TKuj IaKkIWdGVRGKVwM |
sKZ|G PxKdHM pG IG TæÞ`G pTK�HM || 100 ||
sRGV} SZ çèZYX hRGVx p[_�NY |
PRGVj IGPZYX� Kऽ� pux'�nZmwj || 101 ||
yJGV� éNx F YpK�HGX �KN IWKFNj |
sRGV{n lfLÅR hRGVx lZ h�NY || 102 ||
It¶Hx PRGV� �LÅR� KZ�MpNY |
szVSK�KlVYN S} lZYXG�G tZK�Nj || 103 ||
sRGVj `aKnZM F YpG `MNZwÇH IWpNj |
s¤VMzW hRGV� KZ|Ôw m �dx�NY || 104 ||
PRGVj �KVKN F Ypj T²ZwÇH IWpNj |
ीZPYRGzVW q y W �»YZW tZK�NP Q || 105 ||
K�VGIHx lZYK§»W Ki¤GKHिGKZZK[ mNj |
³I I [GpN Y px\M HG�nG KTZlGK�NP Q || 106 ||
p �XW `ÑN Y KH»W ëwxKN i KXH Y KXH Y |
IZ m G`KZT ^ G�G KTZLxRW I \bKN || 107 ||
XYZM hZGi
�fL¢ LzwW fKd RnW PHx KZLMpNY |
`VPGn� i KHZG mwW �fLIfì¢ LzwP Q || 108 ||
KTZ hZGi
p YH FGH YH dY X YKZ KZ|NY H i KRKí�M |
`aKntG`�nG N Y[x ZGpVGRGTPYZ i |
�fLÞ`M K�Nx'pW i Ifì} s�nG K�Nj || 109 ||
�KN FGHIJKLHMNOW IPG�P Q ||
Translation by Translation by Translation by Translation by Mike MageeMike MageeMike MageeMike Magee
I remember again and again the dark primaeval Devi swayed with passion,
Her beauteous face heated and moist with the sweat of amorous play,
Bearing a necklace of Gunja berries, and clad with leaves - Bhuvaneshvari Bhuvaneshvari Bhuvaneshvari Bhuvaneshvari
Stotra, quoted in Avalon's Hymns to the GoddessStotra, quoted in Avalon's Hymns to the GoddessStotra, quoted in Avalon's Hymns to the GoddessStotra, quoted in Avalon's Hymns to the Goddess
Hindu tantras are discourses between Shiva and Shakti, the male and
female aspects of divinity whose play creates the entire universe. The
Jnanasankalini Tantra is a brief work of 107 shlokas (verses) which outlines
the dynamics of this interplay.
Of particular importance in this short work is the emphasis placed on the
syllable Om, made up of the three Sanskrit letters a+u+m. These represent
Shiva, Shakti and their union and can also be represented by the three
gunas or qualities well known as rajas, tamas and sattvas.
Other important elements of the tantrik cosmology are outlined here,
including the correspondence between the macrocosm and the microcosm,
the five elements of earth, air, fire, water and space, and the essential
similarity between the individual spirit, the Atma, and the universal spirit,
the Paramatma.
The emphasis here is on Jnana, or pure knowledge. Although the spirit is
one and all- pervading, it manifests through a variety of elements (tattvas).
Through ignorance, an individual soul (jiva), may take each or any of these
elements to be himself or herself.
The work here translated is, then, a brief summary of the essential elements
of the Hindu tantrik tradition. There is no indication in the contents of this
book when it was written, but it cannot be very old.
. . . . . .
Mahadevi questioned Maheshvara, the Deva of all devas, the World Guru,
sitting on the peak of Mount Kailasha: Speak to me of knowledge! (1)
Devi said - Deva! what is creation and how is creation destroyed? What is
the Brahma Jnana beyond creation and destruction? (2)
Ishvara answered - Creation comes from that beyond words (avyakta) and
returns to that beyond words at (the time of) destruction. Brahma Jnana is
the avyakta, beyond creation and destruction. (3)
From the syllable Om comes everything, the fourteen vidyas, mantra, puja,
dhyana, action and non-action. (4)
The four vedas, the six limbs of veda, mimamsa, nyaya, dharma shastra
and puranas are the fourteen Vidyas. (5)
For as long as these Vidyas are known, (true) knowledge is not. On
knowing Brahma Jnana one is strong in all other knowledge. (6)
The vedas and the puranas are like common whores but the Shambhavi
Vidya is concealed like a Kula Shakti. (7)
All knowledge is in the body, all devatas are in the body, all sacred bathing
spots are in the body, known through the words of a guru. (8)
Self-knowledge is the cause of happiness and liberation for a man, not
dharma, not karma and not the reciting of mantra. (9)
Just as there is potential for fire in wood, as there is scent in flower and
nectar in water, so in the centre of the human frame is Deva, devoid of
good or bad. (10)
The Ida is the Ganges and the Pingala is the Yamuna. In the centre of the
Ida and the Pingala is the Sushumna, the Sarasvati. (11)
The union of the three is known as the king of bathing places. Whosoever
bathes there is released from all badness. (12)
Devi said-Maheshvara, what is Khecari Mudra? What is Shambhavi Vidya?
What is knowledge of the self? Tell me of that! (13)
Ishvara said-A steady mind without external support, steady breath
without restraint, steady seeing without looking, that resembles Khecari
Mudra. (14)
Like a child or a fool's mind drifts in sleep and dream, even without
actually being asleep, so a man who wanders similarly without support
knows Shambhavi Vidya (15)
Devi said-Devadeva, Natha of the Cosmos, Parameshvara, tell me the
differences between the different darshanas, each separately. (16)
Ishvara said-The tridandins are devoted to practice of the vedas. The
Shaktas worship Prakriti, the Buddhists follow the void. (Shunya). (17)
The Carvakas, although knowing the tattvas, are atheistic prattlers,
denying the existence of the source of all. (18)
Uma said, Lord! Speak of the characteristics of the microcosm! Talk of the
five elements and the twenty-five qualities. (19)
Ishvara said-The five qualities of earth (Prithvi) according to Brahma Jnana
are bone, flesh, nails, skin and hair. (20)
Knowers of Brahma Jnana say that semen, blood, marrow, urine and faeces
are the five gunas of water. (21)
The knowers of Brahma Jnana say sleep, hunger, thirst, fatigue and
idleness are the five qualities of fire. (22)
According to Brahma Jnana, holding, shaking, throwing, expanding and
contracting are the five qualities of air. (23)
The knowers of Brahma Jnana say desire, anger, delusion, shame and greed
are the five qualities of space. (24)
Air comes from space, fire comes from air, water comes from fire, and earth
comes from water. (25)
Earth dissolves into water, water dissolves in fire, fire dissolves in air and
air dissolves in space. (26)
Creation comes from the five tattvas and is dissolved into them. Greater
than the five tattvas is that which is above them, without stain. (27)
The organs of touch, taste, smell, sight and hearing are the five tattvas of
the senses. Mind (manas) is the tattva that gives birth to them. (28)
The entire macrocosm is situated in the centre of the body. That with form
is destroyed while that without form is indestructible. (29)
Whosever's mind is fixed on the formless becomes one with the formless.
Therefore, by every means, reject that with form. (30)
Devi said-Adinatha, tell me of the seven dhatus. What are they? What is
Atma? What is the inner Atma (Antaratma)? What is the Supreme Atma
(Paramatma)? (31)
Ishvara said-Semen, blood, marrow, fat, flesh, bones and skin are the seven
(dhatus) in the body. (32)
The body is Atma. Mind is the Antaratma and Paramatma is the Shunya
(void) where the mind dissolves. (33)
Blood is the mother dhatu and semen is the father dhatu. The Shunya
dhatu produced from vital breath is the foetus. (34)
Devi said-Tell me of the nature of speech. How is it produced and how is it
dissolved? (35)
Ishvara said-Vital breath comes from the Avyakta, mind arises from vital
breath. Speech comes from mind and is dissolved into mind. (36)
Devi said-Where does the sun dwell? Where does the moon dwell? Where
does vital breath dwell? Where does mind dwell? (37)
Ishvara said-The moon is at the root of the palate. The sun is at the root of
the navel. Vital breath is above the sun and mind is below the moon. (38)
The Cit is above the sun and the jiva is above the moon. Mahadevi, this is
to be learned from the mouth of a guru. (39)
Devi said-Where is Shakti? Where is Shiva? Where is Time? What causes
ageing? (40)
Ishvara said-Shakti is within (Patala). Shiva is without. Time is in space
and causes ageing. (41)
Devi said-What wants to eat? What wants to drink? What stays awake in
waking, dream and deep sleep? (42)
Shiva said-Vital breath wants food. Food is consumed by fire. Vital breath
is awake during waking, dream and deep sleep. (43)
Devi said-What causes karma? What causes bad deeds. Who does bad
deeds? How is one liberated from bad deeds? (44)
Shiva said-The mind does bad deeds. The mind is stained by bad deeds.
That mind, having become itself, does neither good nor bad. (45)
Devi said-How does an embodied soul (jiva) become Shiva? What is cause
and effect? Speak to me, of your grace! (46)
Ishvara said-Bound by delusion jiva, freed from delusion Sadashiva. You
are cause and effect. Enlightenment is different from you. (47)
Folk subject to tamasa wander to this sacred place and that sacred place,
thinking that Shiva is here, Shakti is elsewhere, mind is somewhere else
and vital breath is somewhere else again. (48)
O Beauteous One, they do not realise the sacred place within the body.
How then, can they be liberated? (49)
Veda is not the vedas, the eternal Brahma is veda. Whosoever knows the
Brahma Vidya is a brahmin, skilled in the vedas.(50)
After churning the four Vedas and all the scriptures, the yogis have
extracted their essence, leaving pandits to drink the butter milk which
remains. (51)
All the scriptures are like dirty leavings with everyone speaking of
knowledge. The Brahma Knowledge beyond words is not dirty leavings.
(52)
The path of Brahma is the ultimate tapas and not ordinary tapas.
Whosoever knows the upper semen, he is a deva. (53)
Meditation is not meditation unless the mind is united with Shunya. He
who does so becomes happy and liberated, no doubt. (54)
Sacrifice (homa) is not homa unless it is samadhi, in which the vital breaths
are sacrificed in the fire of Brahma. That is the true sacrifice. (55)
Good and evil acts give rise to good and evil consequences. Therefore, by
every means, a wise man rejects them. (56)
For as long as ignorance prevails, so long does caste and family matter.
After knowing Brahma Jnana, one is free from all distinctions of caste. (57)
Devi said-Shankara, I do not understand this knowledge you have spoken
of. Devesha, remove my doubts! Tell me how the mind is dissolved. (58)
Shankara said-It is said that Brahma Jnana is like dreamless sleep in which
is dissolved mind, speech and actions. (59)
Brahma Jnana, it is said, is a state of one-pointedness, without anxieties,
peaceful, free of delusion and bestowing a child-like nature. (60)
In the next line I will declare that spoken by the knowers of the truth. Yoga
is the the rejection of all thoughts and concerns. (61)
One who reaches samadhi for a split second or even half a split second
destroys the evil of a hundred births instantly. (62)
Devi said-Deva, what is Shakti and what is Shiva. Tell me about this!
Reveal the nature of Jnana! (63)
Shakti dwells in the moving mind and Siva dwells in the steady mind. He
who is established in the steady mind becomes accomplished while living
in the body. (64)
Devi said-Where are the three Shaktis? Where are the six cakras? Where are
the twenty one macrocosms? Where are the seven underworlds? (65)
Ishvara said-The upper Shakti is in the throat, the lower Shakti is in the
anus. The middle Shakti is in the navel and the Shakti above these is
without description. (66)
The adhara cakra is in the anus, the SvadhishÖhana is near the penis. I
have spoken previously of the distinctions of the cakras. Hail to that above
the cakras! (67)
The top half of the body is called Brahmaloka, below that is Patalaloka. The
body resembles a tree with the roots at the top and the branches below. (68)
Devi said-Parameshvara, Shiva, Shankara, Ishana. Speak to me! What are
the ten vital breaths and what the ten doors? (69)
Ishvara said-Prana is in the heart, apana is in the anus, samana is in the
navel region and udana is situated in the throat. (70)
Vyana is spread throughout the body, Naga moves upward, Kurma is
situated in the tirthas. (71)
Krikara is in crying, Devadatta is in yawning, Dhananjaya is in singing and
roaring. (72)
According to the yogis, these vital breaths have no support. The nine doors
are clear and the tenth door is the mind, it is said. (73)
Devi said-Speak to me of the characteristics of the nadis spread throughout
the body. Tell me of the ten nadis arising from Kundalini Shakti. (74)
Ishvara said-Ida, Pingala and Sushumna go upwards. Gandhari, Hastijihva
and Prasava move below. (75)
Alambusha and Yasha are situated to the right. Kuhu and Shankhini are
situated to the left. (76)
Various nadis, amounting to seventy two thousand, arise from these ten
and exist in the body, it is said. (77)
Only a yogi with knowledge of the nadis is a true yogi. Devi, nadi
knowledge gives siddhi for yogis. (78)
Devi said-Bhutanatha, Mahadeva, Parameshvara, speak to me! What are
the three devas? What are the three bhavas? What are the three gunas? (79)
Ishvara said-The Rajobhava is Brahma. The Sattvabhava is Hari, The
Krodhabhava is Rudra. These three devas are the gunas. (80)
These three devas, Brahma-Vishnu-Maheshvara, are one. Whosoever
thinks of them as different in nature is never liberated. (81)
Brahma is like semen, Hari is like vital breath and Rudra is like mind. The
three devas are the gunas. (82)
Brahma is compassionate, Hari is pure and Rudra is fiery. The three devas
are the gunas. (83)
With one meaning, they are the same thing, supreme Brahma, the cosmos,
all which moves and does not move. Whosoever thinks of them as different
in nature is never liberated. (84)
I am creation. I am time. I am Brahma. I am Hari. I am Rudra. I am Shunya.
I am everywhere. I am without distinction. (85)
I am the soul of all, o Devi. I am free from desire, I am space. I am my pure
own nature, without stain, there is no doubt of it. (86)
He who has controlled his senses and courageous is a Brahmacari and a
true pandit, speaking truth, devoted, generous, steady of mind. (87)
The path of Brahma is the root of tapas. Compassion is the root of duty.
Therefore, by every means, rest in the path of compassionate duty. (88)
Devi said-Yogeshvara, Jagannatha dear to Uma as life itself, speak of veda,
twilight worship, tapas, meditation, and sacrifice. (89)
Isvara said-One thousand ashvamedha and one hundred vajapeya
sacrifices are not equal to even a sixteenth fraction of the greatness of
Brahma Jnana. (90)
Travelling to the sacred tirthas and bathing there does not amount to a
sixteenth fraction of the greatness of Brahma Jnana. (91)
No friend, no son, no father and no relatives can ever equal the guru, the
revealer of the supreme thing. (92)
Learning, tirthas, and gods and goddesses (devatas) can never equal the
guru, the revealer of the supreme thing. (93)
A disciple who has received a single syllable (of a mantra) from a guru can
never find anything in the world to repay that debt. (94)
The Brahma Jnana is secret knowledge and should not be revealed to
anyone but a devoted soul. (95)
The wise should reject mantra, puja, tapas, dhyana, homa, japa, animal
sacrifice, nyasa, and all acts. (96)
Associating with others has many defects, not associating with others has
many qualities. Therefore, by every effort, the wise should reject the
company of others. (97)
The letter a is sattvik, the letter u is rajasik and the letter m is tamasik, these
three are Prakriti itself. (98)
The indestructible is Prakriti, Ishvara is Prakriti and is itsef indestructible.
From Ishvara came Prakriti which is triple in nature. (99)
Prakriti is Shakti, the Maya, the cause of creation and destruction, the
Avidya, the Mohini, whose form is sound. (100)
A is the Rigveda, the letter u is the Yajurveda and the letter m is the
Samaveda. (101)
The Om should be known as the three nadas. The letter a is Bhuloka, the
letter u is Bhuva and the letter m is Svarloka, it is said. In these three letters
the Atma manifests. (102-103)
The letter A is earth and yellow in colour, the letter u is like lightning and
space, and the letter m is white and heavenly. For sure the single Om
pervades everything and is Brahma itself. (104-105)
Those seated in a steady position, who meditate daily and are free of
worries and imaginings, are yogis and not otherwise, Shiva said. (106)
Whoever hears this or reads this every day becomes pure and free of all
problems and resides in the Shiva heaven. (107)