Tantra Granthamala No, 5

KULARNAVA
-
TANTRA
-Text with English Translation by
RAM KUMAR Ml

Prachya Prakashan
Varanasi - 221002
 Flm Edidon ; 1983

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 PREFACE

Kularnava is one of the major Tantra of the Kaula School.

It commands great authonticity, authority and respect. It
has been profusely quoted by almost all the later Tantric
works. However its language, as is the case with most of
the other Tantras, mostly conveys information in a condified
form not easily discernible by everyone. The purpose behind
such a use is to keep the secrets of the teachings confined
only to the Sadhakas initiated in the system. Therefore, as
the Work stands, it cannot be understood easily by ordinary
readers. Perhaps for this reason Sir Arthur Avalon also
wanted to publish a Translation of this Text. However he
could not find time to do so and the work has been completed
by an ordinary student as myself. Mr. M. P. Pandit has
published a very erudite study of this Tantra in English but
it can in no way be regarded as a verbatim translation.
Moreover he has left many UllTasas even in his commentary.
When I undertook the work of this translation, I never
thought it to be so difficult. As I proceeded I found that at
places the information is highly codified and at others I was
at my wits end. No Dictionary, either modern of classical
can be useful in the interpretation of such passages. Conse-
quently I had to go through a large number of Tantras,
besides discussing the matter with some of the orthodox
Tantrics.
Now, as the work has been completed, Ican say that
almost all the information has been decodified and Trans
lated according to my capacity. The Mantras, various
Nyasas and other Ritualistic details have been translated and
explained. However, as the long Mantras of Nyasa and
some of the bigger Mantras Would have been cumbersome in
Roman,1 have chosen to give them in Devanagari script.
I think such passages have greater relevance for the actual
 vi

‘ Sadhakas and these Sadhakas may well be familiar with the

Nagari script. Apart from this all other passages have been
invariably translated. However, I hope that the Sadhakas
would, in the spirit of the instructions of Lord éiva,
maintain the secrecy of. the Mantras and other rituals.
For the purpose of this Translation although I have
followed the Text constituted by Sir Arthur Avalon, yet at
places I have adopted some of the variant readings as the
main readings because they made better sense. Such changes
have been made at many places.
At the end of the work I have presented a complete
slokanukraminikfi for the first time. This Trantra has been
profusely quoted and therefore it is hoped that the $lok§nu-
kramanika would highly enhance the value of the edition.
I take this opportunity to express my gratitude to some of
my Tantric friends, who want to remain anonymous, for the
help they so readily gave to me in the interpretation of the
typical passages.
I would also like to express my gratitude to Mr.M. P.
Pandit whose brilliant study of Kularnava had been of great
help to me. Wherever I have found his sentences as trans-
lations of the Text, I have adopted them, making changes
only to bring them literally cloeer to the Text.
With all its faults and failings the work is now in the
hands of the readers and I hope they would be kind enough
to enlighten me with my shortcomings so that I may make
amends in the future editions.
 CONTENTS
FIRST ULLASA
( Pages l-2li)
Forms of Siva, Characteristics of Creatures and their
conditions 2; Four kinds of Creatures 3; Superiority of
human body 3, Preservation of the body 4, Perishability of
Gods like Brahma etc. 8, Causes of the decrease in life-span 8,
Fruits of actions of one life reaped in another 9, Sufl'erings
due to one’s own sins 10, Non-attachment is liberation 10,
Evils of world 11, Without discriminative knowledge there
is no liberation even through emaciation of the body 13,
Fruits of ritualistic practices alone 14, No liberation from
the study of the Sistras alone without spiritual knowledge 15,
Truth inherent in the Self 16, Liberation only through Real
Knowledge 18, Guru’s instruction alone gives liberation 18,
Two kinds of knOWIedge : Spritual and Mental Reasoning 19,
No spritual knowledge without control of senses and kind-
ness of Guru.
SECOND ULLASA
( Pages 22-4-5 )
Superiority of Kula-dharma 23, Order of Superiority 25,
Kaula enjoys both Bhoga and Yoga 25, Gods also adhere to
kula-dharma 26, Discipline undergone in the previous lives
provides knowledge of kula-dharma 26, Knowledge of kula-
dharma dawns upon a mind purified by Mantra and Japa 26,
Eligibility for knowledge 27, Sins of communicating the
kula-dharma to the undeserving 28, Glory of kula-dharma 28,
Worship of kula ( Saktidevi ) provides the blissful state 30,
Ignorant of kula-dharma lives like animals 32, Only he is a.
man who follows kula-dharma 33, Scholars of Veda but
ignorant of kula are inferior even to Candalas 33, Worshipper
of Sakti alone is a true Kula 33, Six systems of philosophies
are Siva: limbs and the Veda-'sastras are full of kula-dharma
 viii
36, Authenticity of kula-éastra inherent in its providing
immediate fruit 36, Knowledge of kula is not for sinners 37,
Pasu-éz‘istras propagated to beguile the evil-minded 38, The
plight of kula-dharma in the hands of people with false
knowledge 38, Drinking denounced by the Vedas 42, Eleven
kinds of wine prohibited for the Dvijas '42, Penance on
sighting etc. of wine 42, Penance for meaningless killing 43,
Eight kinds of animal-killers 43, Three kinds of slaughter
43, The five M’s should he resorted to only in the prescribed
manner 43, Vedic proof in favour of kula-dharma 44.
THIRD ULLASA
( Pages 46-65 )
Urdhvfimnaya is Puma-Brahman 47, Origin of five
Amn'ayas from the Faces of éiva 47, Superiority of I—erh-
vamniya 47, Origin of the Amnayas from the portions of
Gods, Sakti and Siva. 47, Fruits of the knowledge of amnfiyas
48, Meaning of Urdhvamniya 49, Superiority of Urdh-
vimn'aya proved through example 49, Basis of the knowledge
of Urdhv‘amn‘aya 50, firdhvamnaya can be known only from
the mouth of the Guru 50, Knower of Urdhvamniya is
blessed and liberated from his worldly life 51, Eulogy of
the knower of Urdhvfimniya 52, Distinction of amnayas
based on creation etc. 52, Distinction of amnTayas on the
basis of the number of principles 53, In Urdhvamnaya there
is absence of all the above 53, Glory of the Sri-prasada-para
Mantra in the form of Siva-Sakti53, The whole world is
inherent in this Prasada Mantra 54, Mantras without the
accompaniment of Para-pris'ada are ineHective 55, Even the
Gods and sages also recite Prasada-para Mantra 57, Man of
the lowest class, if knows the Para-prasada Mantra can instal
the idol of a Devata 58, Knower of the Para-prasada Mantra
has the knowledge of all the Saiva, etc. Mantras 59, Para-
prasada Mantra is bestower of all fruits 59, Saci-Indra, etc.
duals are all Forms of Sakti—Siva 60, Pari-prfisida Mantra
is Unity of all forms 61, Eulogy of Sri pr’asida-para Mantra
 in

62, Method of recitation of Sri-prisada-para Mantra 62,

Sri-prasida-para Mantra provides both enjoyment and
emanciption 64.
FOURTH ULLASA
(:Pages 66-88)
Extrication of the Sri-pras'ada-par'a Mantra 66, Word-
meaning of Prasida Mantra 67, Delineation of duties prior
to N yfisa. 67, Rsyadi-nyfisa of Sri-pari-prasada Mantra 68,
Alpa-soglhfi-nyasa 69, Maha-sodha-nyasa 71, Prapanca-nyasa
72, Bhuvana-nyasa 76, Mantra Nyasa 80, Devat'a‘. Ny'asa 82,
Mitrki Nyfisa 84, Ardha-Nz‘tri'svara Dhyana 65, Contempla-
tion in Pun], Stri and N iskala forms 86, Exhibition of Mudra‘ts
86, Contemplation of Sri Gurudeva 86, Fruits of Mahasoglha
Nyisa 87.
FIFTH ULLASA
( Pages189-107 )
Question regarding basic-veasels etc. 89, Necessity of
basic vessels 89, Metals for the construction of the vessels 90,
Kinds of vessels according to the desires to be fulfilled 90,
Name of the kula-dravy 90, Name of eleven kinds of wine 93,
Twelfth wine, Sura : its kinds and qualities 93, Qualities of
good wines 94, Desire etc. powers ( Saktis ) in Sur'a 95,
Methods of taking wine 95, TWO kinds of flesh 96, Fruit of
seeing flesh 96, No sin in killing for the sake of Pitars 96,
Existence of Brahma etc. Gods in various ingradients of
flesh 97, Things to be offerred in the absence 0! flesh 97,
Inter-relationship of Matsya. Mamsa and Madya 98, Sins of
non-performance of kula-worship 98, Duties of those incapa-
ble of performing kula-pfija 99, Madya-m'ar'nsa neeessary in
all the Saiva, Vatsnava etc. sects 100, Kula-dravyas necessary
injapa and Sacrifices 100, Superiority of those performing
internal sacrifice 100, Fruits of partaking of Kula-dravya 100,
Symptoms of emancipation 101, Time of drinking by the
brahmanas etc. classes 102, Wine etc., should not be taken
except on the occasion of Sacrifice 103, Useless drinking
 x

'prohibited for even a Virasadhaka 104-, Ignorant of Kaulika-

c5 ra ( Ways of a Kaulika ) 104-, Taking the dravyas without
a right metts expulsion from all the religions 104, Impure
five M’s are prohibited 105, Adhering to Pasv'ac'ara even a
Kula goes to hell 105, Wine addict meets his downfall 105,
Real drinking ofa Siddha 106, Real Mamsa and Madya 107,
Reality of Maithuna 107.
SIXTH ULLASA
( Pages 108-125 )

Symptoms of worshippers 108, Place and seat for kula—

pfiji 110, Necessity of five purifications 110, Necessities of
Manndalas in worship 112, Samanya etc. five vessels 112,
Determination of the dravyas for libations 113, Uncultured
sur'a is prohibited 113, Sixteen desire-fulfilling phases of
moon originating from the svaras 114, Twelve wealth-giving
kalas of Surya beginning from Kaobha and ending in Tha-da
114, Ten Agni-kalas of letters from Ya to Ksa which give
religious merit 115,Names of kalas of Aumkara 115, Ten
Sthiti-kalas originating from U-kara and born out of Visnu
115, Ten Samhara-kalas originating from Ma-kara and born
out of Rudra115. Five Tirodhana-kalas originating from
Bindu and born out of i’svara 116, Sixteen Anugraha-kalas
originating from Nada and born out of Sadi’siva 116,
Mantra for the purification of elements 116, Ami-test Mantra
117, Method of vessel-purification 118, Mantra for vessel-
purification 118, The Line of Gurus called Divyaugha,
Siddhaugha and Manavaugha 118, Mantra for the invocation
of Devi 119, Imagination of the form of Brahman 120, Ten
places for the worship of Devi 120, Reason for the worship of
a symbol 130, Importance of adhereing to rules 121, Unity of
Devata, Mantra and Yantra 122, Etymology of the word
Yantra 122, Method of the worship of Yantra 122, Method
of offering water-libations to the Deity 123, Determination
of fingers for offering libations on the basis of desires to be
fulfilled 124, Meditation of the line of Gurus 124'.
 xl

SEVENTH ULLASA
( Pages 126-142 )

Mantras of oblations for Batuka 127,_Mantra of oblation

for Yogini 127, Mantra of oblation for Sarvabhfitapati 128,
Mantra of oblation for Ksetrapala 128, Mantra of oblation
for Rija—Raiesvara 129, Places of oHering oblations to
Batukas 130, Determination of fingers in the oblations of
Batukas etc, 130, Mantras and symptoms of Kula-pfija 13],
Arm drinking by éaini, drinking by Sadhaka 131,
Kulfistaka: Eight Kula-Sliaktis 132, Eight non-Kula-éaktis
132, Sahaji éakti 132, In the absence of dakti imagination
of Her Form 132, Saktis with good characteristics and those
who should be excluded 133, Mantras for oflering worship
to Devi 134, Begging the pardon 134, Mantra for Sesikfi 134-,
Explanation of three elements by the Guru to the disciples
I35, Purification of body of the Sisya 136, Distinction of the
Atma etc.,Tattva-traya and fruits of their knowledge 138,
Drinking before the Guru etc. is prohibited 188, Drinking
without knowledge of the distinctions of Pranas and Mantras
is prohibited 138, Method of Drinking 139, Three kinds of
drinking I40, Method of drinking for those who are fully
initiated 141.

EIGHTH ULLASA
(Pages 143-159 )
Seven exhilarations and their characteristics 143, Rules
for the interchange of dravyas 144, Rules regarding 'par-
taking of drinking of remainder of libations in the Cakra
146, Method of offering libations to Ucchista-Bhairava 147,
Behaviour of Sadhakas in the Cakra 150, Without mental
perversity it is Deva-bhava 153, Sin of showing disrespect to
Kaulika 153, Fruits of showing respect toa Kaulika 153,
Unmanollasa, State of equilibrium and Sambhavi Mudra‘t
154, All the eight Pratyayas, eight Avasthas and eight Attain-
ments inherent in the Sventh Ullasa 155,No caste-discrimina-
xii

tion in Bharivi—cakra 156, Sin in caste-discrimination in a

Cakra 157, Method of seating men aud women in aCakra
157, The World as the form of Siva and S'akti 158, Samadhi
from the union of Siva and Sakti 158, Voluptuousness pro-
hibited 159.
NINTH ULLASA
( Pages 160-180 )

Brahmajnina 161, Marks of aYogi 161, Characteristics

of Samadhi 161, Characteristics of Release while living 161,
Characteristics of a person in Samadhi 162, No difference
between Jivfitma and Paramatrna 162, Characteristics of
Dhyana 163, Fruit of the knOWIedge of Supreme Reality
163, Characteristics of Yoga 164, Four states of a Sadhaka
165, Method of worship of the knower of the Truth 166,
Form ofJiva and Paramatma 166, Place of Devati on the
basis of distinction of eligibility 166, Characteristics of a
Yogi knowing the supreme truth 167, Characteristics of
Kula Yogis 168, No procedural restriction for a Kaulika 168,
Behaviour of a Kula Yogi 170, Glory of a Kaulika 174, Fruit
of Kaulika worship 175, Adverse effects of disregarding the
knower of Kula 176, Procedure of charity to a Kula-Yogi 177,
Following the practices of the Varn'a’srama and the aim of
Karma 178, Eligibility for Karma yoga 178, Renouncement
of actions by one non-eligible is prohibited 179, Only a
Brahmajnani and the knower of Truth is free from Karman
180.
TENTH ULLASA
( Pages 181-203 )

Three kinds of worship 181, Resorting to five M’s out of

personal desire is sin 182, Occasions for worship 182, Cakra
worship by the Sadhaka or Ac'arya 183, Worship of the
Yoginis for the pacification of diseases 183, Characteristics of
SriCakra184, Worship of nine virgins and its fruits 184,
Method of worship of _nine young ladies 187, Method of
 xiii

Sakti-worship on Fridays 188, Worship of nine Mithunas

189, Worship 01' Ista Devat'a in the second month (Vaiéikha)
190, Worship 01' Ista Devata in the month of Magha 192,
Worship 01' Ista Devata in Kartika 193,Worship of Astastaka
194. Worship of Srikantha etc. fifty couples 196, Worship of
Keéava etc. couples 197, Worship of Dakini's 197, Fruit of
Dfiti-yaga 197, Fruit of Trik-worship 198, No right in the
Cakra without Kula worship 198, Eulogy of Kula-pfijfi 199,
Sixfold favours 201.
ELEVENTH ULLASA
( Pages 204-221 )
In the event of arrival of an unknown Kaulika 205, Time
of worship 205, Duties regarding worship 205, Request for
nectar in the house of a Kulac'arya 206, Rules regarding
drinking of Kula-dravya 207, Behaviours prohibited in the
Cakra 207, Loss by the contact of a Pasu 210, Duties ofa
Sidhaka 210, Four kinds of wives of Guru 212, Prohibited
women 212, Venerable women 213, Things to be venerated
when seen 213, Prohibited actions 214, All women are like
mothers 214, About Kula-vrksas 214, Five actions and five
sins prohibited for Kaulikas 215, Speciality of Kaulas 215,
Sinful actions 216, No sin in killing one who decries the
Kula 216, Affairs of Sri Cakra are secret 217, Wrongs which
bring the downfall of the Kaulikas 219, Importance of good
conduct 220, Penance for the guilty Sadhaka 220, Aciras to
be instructed thrice by the Guru 221, Liability of Guru for
the sins of disciples.
TWELFTH ULLASA
(Pages 222-241 )
Glory orpaduk-a 222, Identity of Guru and iévara 223,
Condemnation of one devoid of devotion to Guru 224-, Fruit
of Devotion to Guru 225, Guru not to be regarded as a mere
mortal 228, Sin in forsaking the Guru and Mantra 230,
Propriety of behaviour in respect of Guru 230, Rules regar-
ding Salutations to the Guru 239.
 xiv

THIRTEENTH ULLASA
(Pages 242-261 )
Characteristics 0f Sisyas who should be rejected 243,
Characteristics of unacceptable Sisyas 245, Characteristics of
Guru 246, Though formless yet the Gurus form of Siva 249,
Brahma, Visnu Sivatva of Sri Guru 250, No difference bet-
ween the Deity, Mantra and Guru 251, Characteristics of a
superior Guru 251, Knower of truth alone is the real Guru
259, Kinds of Guru 260.
FOURTEENTH ULLKSA
( Pages 262-279 )
No liberation without Initiation and no Initiation without
Acarya 262, Initiation means union with Para Siva and
liberation after death 263, Without proper testing the
instructing Guru and the receiving disciple both commit
mistakes 264, Instruction after the initiation 264, Method of
testing a disciple 265, Testing of Guru by the disciple 266,
Two kinds of Sisyas 266, Three kinds of instructions 267,
Three kinds of Initiations without rituals 267, Seven kinds
of Initiation which give liberation 268, Six conditions of
Vedha 272, Eulogy of those fully consecrated 274, Tw0
kinds of Initiation and glory of Initiation 274, Method of
Initiation for Sfidras and women 278.
FIFTEENTH ULLASA
( Pages 280-301 )
Superiority of Japa 280, Five limbs of Pura’scarana 281,
Japa of a Mantra conjoined with Bhfita-lipi 282, Mantras
received improperly are injurious 288, Places congenial to
and prohibited for Puraéearana 283, Worship of the Lord of
Light is necessary 285, Rejectable and acceptable seats 285,
Method of Pran'ayama and its fruit 285, Mantra-Japa only
with Nya'sa 287, Tho kinds of Aksa-mila‘s and the fruit of
Japa in them 287, Rules for using fingers in Japa 288, Mantra
free of two impurities alone is fructifying 289, Mantra is
 XV

infructuous without a knowledge of its meaning 289, Mantras

devoid of their potency are infructuous 290, Sixty defects of
Mantras 291, Ten purificatory rituals of Mantra 292, Rules
regarding food, etc. during the period of Puraécarana 292,
Characteristics of Siddha etc. Cakras 293, Mantras for which
the consideration of Siddha etc. are not necessary 298,
Obstructive factors in the success of Japa. 299, Conditions
conducive to success in Japa 300.
SIXTEENTH ULLKSA
( Pages 305-326 )

Fruit of Japa and Homa 305, Sidhaka with a Siddha

Mantra obtains success in the six rituals 306, No liberation
for a Sadhaka of the six rituals 306, Pacification of the faults
of the experiments with Cakra-pfijfi 307, Things to be known
before resorting to the experiments 307, The scx-dilfcrentia-
tion of the Mantras 311, Difference of Mantras on the basis
of the desired ends 312, Dhyana for various rituals 313, Pure
( S'attvika ) Dhyana and its fruits 314, R‘ajasa Dhyana and its
fruit 316, Tamasa Dhyana and its fruit 317,Method of Havan
in the pacification, captivation and attraction etc. rituals
321, Knower of Pari-prfis'ada Mantra is liberated in this
very life 323, Method of causing enmity, aversion and death
323, Contemplation of white etc, colours in pacificatory etc.
rituals 324, Method of destroying those causing injury 325.
SEVENTEENTH ULLASA
( Pages 327-344 )
Prayer of Gurudcva 327, Contemplation of Guru etc.
names 328, Prohibition of keeping books in the house of a
Paéu 343, Daily worship of the Book 344, Fruit of reading or
hearing the glory of Urdhvamn'aya 344.
Slokanukramanikfi 345
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(Once upon a. time) Sri Devi Parvatl enquired thus

from that All-blissful, Supreme Lord, God of Gods, Father
of the World Siva, when he was sitting on the peak of
Mount Kailfisa.

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Waémgwaaeh sni‘III "HI
éri Devi said: OLord, .God of Gods, Founder of the
sacred practices, Omniscient, Attainable with devotion, Deli-
verer of those who take refuge, Lord of Kula, Supreme Lord,
Ocean of the nectar of compassion! Infinite number of
 2 waiaafi
creatures in myriad bodily forms are involved in endless
cycle of sufferings of birth and death and there is no redemp-
tion for them. Engrossed in utter pain, they never enjoy
happiness. OLord! Tell me, therefore, how could they
obtain Release.
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an mumém Gianna gene at: a II II

The Lord said Listen, 0 Devi, the answer of what you

:

have asked from me: even merely hearing which men obtain
Salvation.
afia éjfit “amass“! I‘m: fine: I

aim aaiaaai a «fish firfiahsaa: ll 0 II

There One Real, who is Siva, the Parabrahman, Featu-

is
reless, Omniscient, Omnipotent, Sovereign of all, Blotless and
One without a. second.
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Form: ofS‘iva, characteristic: ofCreature: and their conditions :
Self-luminous, without a beginning or an end, devoid of
all attributes, changeless, highest of the highest, devoid of
qualities, He is Saccidananda. All the myriad living crea-
tures are just a portion of Him but due to ageless ignorance
have separated from Him like sparks, though emerging from
fire, separate from it.
wigmf‘mfimt: mffi: fitnrfifir: II ‘2 II

112?: guaué“:
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mfi‘aga
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Due to their hearing the epithet ‘born’ and their begin-

ningless actions they remain separated from Siva and are regu-
lated by the happiness of their virtues and pains of their sins.
In accordance with their deeds obtaining bodily forms, age
and destinies of respective species, these ignorant creatures
endlessly go on passing from birth to birth.
attain: fitment: stint: unit an: I

atfimflh‘mttaamom manna ll 33 u

flflfi‘lflfiflfit gar gear Heart: |

Four kinds of Creatures :

Various kinds of Jivas are born on this earth a thousand

times respectively in various gradations of life, e. g. Udbhij
or immobiles born out of the ground; Sz'etlaja or mobile born
out of sweat, such as, insects etc.; Azulqja or those born out of
eggs, such as, birds, etc.; and JarQrt‘j or I orn out of womb,
such as animals, men in different stages of development, Gods,
and the Liberated Beings.
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sadism?! finiaw’ Suriname: || i‘t II

Superiority of human body :

Of the 84,00,000 bodily forms, human body is the most
important, for it is this form in which one gets knowledge of
the Essence. This knowledge of Essence cannot be attained
in any other form than human. Even in hundreds of thou-
sands of births, O Parvati when due to the accumulation
!

of virtuous deeds, a human being with efforts obtains the

knowledge of Essence he becomes Liberated.
(WW Mtsmnmml
warmth atami annex await“ as: u ta u
4’ gawiaafi
Endowed with human form as a ladder for Emancipation
if one does not liberate his Atman, then who can be a greater
sinner than him.

Was an: amen WWI

aammlia'utgam airman: || 1&9 ll

Obtaining a superior birth and bestowed with a beauti-

ful set of motor and sensory organs one who does not under-
stand the best of his interests is like the one who is self-slayer.
Fiat aka mfi?‘ gamaii a its-41% l
amtizati are: gvl'ifinifit main u 1/. \I

No creature in any other form of body than human can

pursue higher aims of life. Therefore, endowed with the
precious wealth of a human body one should indulge in
virtuous deeds.
{in swimming 31!?!" Elisa WWI
“'9' Wfifii “Tami H W's: u is u
Preservation of the body :

With all the efforts one should preserve his Self.- The Self
isthe efficient cause of everything. Therefore, with all care
one should preserve his Self.
swim: 3:: m‘
% safari
3:: gut-{pi vi a afiiga: ga:
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20 llII

Village, land, money and house, could all be obtained

again and again; but the human body could not be obtained
over and again.
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afiaafia aarmnnfit 513nm: ll 3&3. II

Men should make persistent efforts for the preservation of

their bodies. It is not proper to let the body end itself by
alllictions of diseases like leprosy etc.

afifiézwmfimafif manifiaal
snag mama fiisfitrfi sigma u a2 u
 m m: 5

So long the body exists one should live according to the

laws of Dharma. Dharma leads to knowledge; knowledge
leads to Dhyz‘tna and Yoga, which though secret lead to
Liberation.
firm
C
mafia at? mmanfkfizzn I

fisai’t fiammmtfi artflrwfit II =13 II

If the person himself would not find the means for Release
of his Self, who else is there to see the favourable means for
this Release.
mfhfiaam a sofa
m
3%.? a: I

man Emmi semi audited:

E's II Q8 II

One who does not try to cure himself from the hellish
diseases in this very world, what can he do for his diseases
when he goes to a place where no treatment is available.
Wwafifimafidmfagfiifiu
mafiigft‘t afisd filfififil mm‘éfi II RH II

He is a fool who starts digging a well when his house is

already ablaze. Therefore, so long as this body exists one
should earnestly devote himself towards the exploration of
the Ultimate Truth.
emanate} am aigqit‘a mane-rant
fiatfia Rgafinrawvnfq: emits: II 2?. II

mamas gzei atafitatfia Elma: I

mafifiafifid malaria: waist II =19 II

Old age prowls like a tiger; age diminishes like the

water in a broken pot; diseases strike like an enemy.
Therefore, take to the auspicious path well before the limbs
lose their vitality and the adversities crowd upon you.
a ma amazes: WW: a I
c: .
entail

Enamel was? ifir features: II 324 II

In the various worldly pursuits time flies unnoticed.

Involved in his pleasures and pains the Jiva remains unaware
of his self-interests.
6

.
W L‘

mue‘fiqarmaataalgtgfirgfiaam
as: sheaf: titan a faint: area It as u

«we: alt-WW chard graham

al‘eaaamga amt {arsenic aria: u so ll ~
Infatuated by the wine of ignorance he does not iear
even when he sees in the world the torpid, afliicted,
dead, calamity-ridden and extremely miSerable beings. He
does not realiSe that prosperity is like a dream, youth like a
perishable blossom, lil'c-span momentary like a lightning and
remains complacent.
mi aifl‘aanauad first {afiéerfioft l
area-(mafia? am firmer-L u at u
Even a life of hundred years is too little, for the
halfof it is spent in sleep and the other half is made infruc-
tuous by infamy, disease, misery, old age and what not.
swam} {aria-tit ama‘rfi again: |
fatsataaa‘t manta 913-3.sz a stair H ER u
Lacks in indusrry where he is to be active; sleeps
where he is to be awake; remains assured where he should be
apprehensive—then why not death would inflict him ?
amen 2% shit aghast finé I

armfismqtim} mi fasfia (mint: u it's n

Body is short-lived like a water-bubble. Residing in it

like a bird how can the Jiva remain fearless in an unpleasant
and perishable world ?

31ft? tiagfia: mug-figmr-fm: I

am: stratum {Hang it 3 Edit a II 38 ll

The Jiva considers favourable that which is not favo-

urable; considers permanent that which is transitory; consi-
ders useful that which is of no use; and sees not his own
death.
umfiaufiqamwfim gwfin
sawfi =r maria as mama: is u u
 SP1" 3m: \
7

0 Devil Deludcd by your Maya, he looks not what

he sees, grasps not what he hears; and follows not what he
reads.

Hfimfié mm? item I

WINE a fiaf‘zafir grafir

This world being plunged
into the
II

fathomlels time-
3% II

ocean, the Jiva here, does not recognize the lurking crocodiles
ofdeath, disease and old age.
gamm- ifivfi a‘iémrffi a saw?! I
army-q gamma-1&1 Emmi? in mm? II 3&9 II

He fails to see that with every moment which passes his

body decays; realises not that like an unbaked earthen put in
water, the body is gradually destroying.
33:13 sis-i aIai‘ItIazwiw a Gwflil
mm: atgtuummr mgfil $219: I II 1/. II

By making an enclosure one can prevent the wind or

divide the sky and by erecting abarrier waves could be
obstructed; but the passage of life cannot be stopped by any
means.
'15in aaréi =3I=I 5mm fiifiifi I
gen-«TI Emma: mitt afar am and! II 3% II

0 Devi ‘.
The earth scorchcs, mount Meru breaks,
waters ofoccan dry, then what to say of the body—that is,
the body would also inevitably perish.
awed it angsi ii mi it £11:an it I

swam zit-ii fir zfia flair-4% fiat-er II we II

3‘5 safilai mimsfi aa’

airmail
qmmmgaé gegtfir fifi II Bi II

Man keeps on prattling of ‘my children’, ‘my wile‘,

‘my wealth’, ‘my relation’ !
Death swallows him when he
is still thinking of what is done, and what is half done.
a ,
W
martin “flied {Elli WWl
f"
\

a fi new?! gag: g3 ansar a an east“ 3% ll

Therefore (10 today what is required to be done to-

morrow; do in the forenoon what is meant to be done in
the afternoon, because death waits not to see what is done or
not done.
,
amfixafimfif meamfitfifim I

mmmhsfia 31111in E: a With a: II II

Wise man, do you not see prowling towards you the

Death, armied with a host of terrible diseases ?
arm: qa’tfifif‘ufi fiaai fifimfifit I

(“tame Wei mafia man u 83 u

Cut across by the spear of desire, moistened in the

lubricant of sense-enjoyment, cooked in the fire of likes and
dislikes, man is the banquet of Death.
ataxia: fiififdifl wan-«imam?! l

The
Gala: GIG"?!
WHERE m u as
Death devours all—the foetuses, infants, youths,
u

and the old. This is the prevalent rule in the world.

Wimfii‘aar game: |

Mammalian moat: moth II at, u

Perishabilit} of God: like Bra/mm, etc. :

Gods like Brahma, Visnu, Mahesa and the various
Elemental Beings are also perishable. Therefore one should
always make efforts for his well-being.
mammararggwfilm I

mummies magma} aim n w u

Gauss: of the decrease in life-span :
Lack of adherence to the duties of one’s own class,
efforts to make illicit gains, desire for another’s wife and
wealth, all these lead to the dacay of the age of men.
 SPIN?! 366513: 9

Wmfie
3mgma‘1
gainiiatm
ugtfa'féemmmfilm II ac II

Aversion to the practice of Vedic precepts, unfaithful-

ness towards Gurus, and lack of restraint of the sensual
desires also decrease the life-span.
amfimfizféé mi a1 mi: wait am: I

mai #3 fifie’ 3m mafia was:

as. II II

Whatever means is destined for the life to end, be it

disease, calamity, poison, weapon. serpent, or animals like
lions etc. it meets its doom that way.
fimaéfize Qafiwai aim I

mum «areas maria Tiara“ [so II

Like a blade of grass in water, the Jiva with its

causal body goes from one body to another, as if occupying a
new house it leaves the previous.
afiw’leaaaai IN! firemfiml
am mméemjfimnaz n at II

Just as in one body the. Jiva changes from infancy to

youth, from youth to old age, so it passes to another in the
same manner; finding another body it goes to :it as if from
one house to another.
am: 5651: wife gagflrrfi 11313 I

name-Fit are: WW5?! gar: gm II UR II

«WW
W
at mama em
E
I

Fruit: of actions of
W one
snug
Ines era-Pl u um u
life reaped in anal/m :

Men undergo pleasure and pain according to the

actions they perform. Those ignorant having no know-
ledge of the other world swing from birth to death and again
from death to birth. Whatever action one performs, he
reaps its fruit likewise in the next world, jusr as a tree that
is watered at the roots shows fruits on its branches above.
Io fitfllfia‘é
ammrfi a
qrfiaagmfinm I

mun—1w mania"? first" we ll

Suflerings due to ane’x own sins :

Poverty, pain, disease, bondage, addictions arc the

fruits of trees of their own sins, which men have to bear.
fine: rte! H‘Ia: {Ultimo '35 a agar: I
Wififii fifteen—ear mafia: wait 1313?: I

am ash an? amid figmféfi ll H‘i ||

Non-attachment is Libcratiou .‘

Non-attachment is the only way for Liberation; all

evils are born of attachment. Therefore rejection of attach-
ment and devotion to true knowledge alone makes one happy.
Even the enlightened ones are moved by attachment, then
what to speak of lesser beings.
lag: Hakim altar: El éwaj a was I

era: as H mm: aai as? fir intact” Isa ll

Therefore give up attachment altogether. If you
cannot do so 'resort to the company of the Good, because the
company of the Good and the Holy acts as a medicine.
WEI ffiimaa fitfia’ :Iaaaatt I

at?! ania at: HTSF‘J: am a Emma; u ugo u

Company of holy perSOns and discrete knowledge are
two sharp and clear eyes. Who is devoid of either is indeed
like a blind. How can he then fail to take to the wrong
path ?
mesa: fit?! «:3: gamma: fS‘I'TFlI
aresahsm ms 31% sins-agar: II w. H
As long as the Jiva keeps his mind attached to worldly
relationships so long his heart remains ridden with sorrow.
Hawaii Wise men IITEI final? I

ahafiagafi‘qaam: 55?! 33m II “I“. II

 SPIN 336513: 11

OKuleévari! leaving this body when the Jiva goes

away, then what is the use of establishing relationships like
wife, mother, father or son ?
3:3:an E film: a wrfie a ngha: I

FEET arm: 25a} arr-er grail H1111": fifi II fie II

Evil: aft/It: world :

This world is the root of all evils. Whoever is here

issuffering. Therefore one who renounces the world enjoys
happiness. 0 My Beloved there is no other way.
!

smai
.
3115!:
Heigmamrad
Grimm amt me; filit II at
e o
mural
- Q
II

01ny Beloved! This world is a place which gives

birth to all suHerings, all calamities and is a reposimry of all
sins. Therefore it is proper to renounce it.
MEN‘S?!" a'I't' WEE! misfit I

area-attest fiat éertraarfiamqn an ll

One who is attached to the world remains tied up
even without a rope. For him strong poison is mixed in
his life and, O Devi he is sheared to pieces without any
!

weapon.
airfqnimaarfig Héi gzafia‘ are: I

‘ amrrweq new «$11:ng ram

9.: II
For him in the beginning, in the middle and at the
end of life there is suffering everywhere. Therefore renounce
the world and seek the Truth for happiness.

efiaarfig emit gear} a

W
a‘iizqrEfiii: atri‘éeaafisffi
fiiflfifl' II as II
I

Even he who .is fastened tightly in thorny chains

may become free but one attached to woman and wealth
can never be free.
fiafimgrwr 23;!tfimi’fi gun: I

miwmfl fiiifiqfifi 5min" tat II

1 2 archer-3r
To him who is always engrossed in his family-rela-
tionships, qualities like erudition and good character are
lost like unbaked earthen pot in water.
. {x a . shah
afiefifiafififiw fiatfma: I
at am fisam‘e‘etfifieaafif: II at II

Situated in the body the sense-organs feeding upon the

sense-objects, are like smugglers, constantly causing destruc-
tion of men with unsatiated desires.
filfig’fit‘h WI new sheets? a usafe l

Just
Waiiumnaflafi
gready of
as not
W
flesh a fish see the iron
does
II II

hook, so a person greedy of( worldly happiness does not see

)

the interference of Yama, that is death.

W
5581th a
a 5"?!"th fitwgtmrimffifi:
esgat arrest: fin”: II
I

'w. II
My Beloved! One who is unaware of his losses and
gains, who is always treading the wrong path, who is engaged
only in filling his stomach, knows not What is hell.
A
fiafingamn:
\l‘ q
Ham mfuIm em:
. o
I

mam Inna: siI-ait mafia: fig: Eta“ II as II

OBeloved! to sleep, to copulate, to eat and other
such functions are common to all animals. Man alone is
possessed of knowledge. He who is devoid of it is a beast.
m3 salami giggwi emit {iii I

mil Warm was met: fifi II we II

Men are inconvenienced by defecation and urination
in the morning, hunger and thirst at noon, and sex and sleep
at night.
«Mamet:
arm?! a We a tamer:
eaiwaa:
E!
I

II wt II
All the Jivas, constantly engaged by the needs of
their own bodies and that of their wives, deluded by ignor-
ance, undergo repeatedly the cycle of births and deaths.
 MW: 13

mmfiwmmfitanaaimm: l
aafifitwmwassfimafinw’w
o a Q

Engaged ceaselessly in the performance of their

respective class-duties and little else, men do not see the
Supreme Truth; and, O Pfirvati the fools thus perish.
!

fifimmamz‘a‘n’aq massif: dam: |

mégama: 8311??! marten: n w: u
Some are engrossed in rituals; some perform worship
and sacrifices; but engrossed in utter ignorance such per-
sons deceive themselves and others.
armfiur H3351; animus-{at an; I
mksttmélnmulfhatz argfisai u we n
Content only with name, these men delighting in the
rituals, are deluded by the repetition of Mantras, Homa and
elaborate sacrifices.
Its: mhmriifim‘i: stamina}: I

1151: ufiafizafia as manfithfiar: n UH n

Deluded by your Maya, these fools hope to realise the

W
highest by austerities and emaciation of their bodies.
In afim’i’afim
metal
I

12a: avg tram: u we u

If the ignorant could achieve freedom only by tortu-
ring their bodies the serpent would lie dead, 0 Devi when !

the ant-hill is struck.

min gm sum
351153 filial-«aha; “RENEE
Qualifier:
Elm
I

II \N n

Without discriminative hnowledge there is no Liberalimz even

through emaciation ofthe body :
Beware of these pseudo-gurus, intent on amassing wealth,
showily attired in disguise, who wander everyWhere as
jnanis and throw others in delusion.
 14: retain?)
militiamen: am‘tsetflfil mam“
:fi'flat‘tqa‘ae ii M‘Efifiqii 7.7911 ll, w; .“
Attached to pleasures of the world they yet proclaim
‘I know the Brahman'. l'allcn both from deeds and from
knowledge such are to de shunned.
QEKWHHT a‘fi: naafiet Farm: |
atfia ref-31mm altfimél mf-‘a first u w u
Fault of Ritualisfic Practices alum :
Are there no asses and the like to whom home and forest
are alike and who wander about naked without shame Do 2’

they all become Yogins thereby ?

\A ‘
Walters: gait: {gafit men:
F: \
I

warrant mm: an
‘
ox K
mafia a gen 4-.
is; u

lfmen could get liberated by smearing themselves with

dust and ashes, are all the country folk, who live amidst
dust and ashes, liberated ?
WWII: Had aaarfim:
eftflTlfia‘fl fife u‘tfimé‘t wafi‘a farm:
l

42. u
Denizens of forest like deer and other animals subsist on
grass, leaves, and water. Then, 0 Devi do they become !

Yogins thereby ?

mamas William: I

Frogs and
afimfi mafia
any: mega!
fishes live all their lives in rivers
m“
«.1 ||
like Ganges ;
do they acquire special merit thereby ?

gm
aa’F-a
amt
uzfia gem:
fiat that:
grail fit:
I

mafia fit n (:1 n

0 Devil Parrots and mum: recite before people the

sacred words with delight; are they to be regarded great
scholars from such recitations?
utmat: fitment: «mat? attain: |

a We milder mama mfia {3511“

a ll
 16
mm:
object 'of life—are a fraud, cawing like the crow. With
their backs turned on the Real Truth to be known, they
ponder over books ceaselessly, anxiously saying ‘this is to
be known’, ‘this is knowledge’ and so on. Embellished with
such knowledge of style, syntax, poetry and rhetorical orna.
ments of the sense and sound, these fools stand befuddled
and apprehensive.
3mm mi afii am: (Erased-:3 amt
m
I

m: mu?! @afia am
O O
ll 9.2 II

The real truth and what

is one understandthey is quit
other; one is the purport ofthe Scriptures and the other is
what they interpret.
summit-met ‘ Fx
ad mafia
f
F: I

m
armies“: mtvmisrfilfimz II sit ll
mafia 3:me ram I

amafiauiaraiecfimsatdm use II
They speak of egoless consciousness ( Unmani-avartha )
but do not experience this state. Some are the victims of
Egoism, and some remain deprived of instructions. They
chant the Vedas and dispute among themselves but like
the laddlle that does not know the taste of the treacle it
holds , they know not the Truth .
fin} 310% ma amfi swim
gwrffir I

uzfia Emmi?! gash mafia—ts: ll 03

Q
ll
Truth inherent in the self:
The head may bear the flowers, but it is the nose which
gets their fragrance. So there may be persons who chant the
Vedas and scriptures, but rare are they who ecome one wtth
I

their spirit.
firearms-warren are: was
gain I
fin:
Forgetting that
we o h
can as ataxia gnfa: II as II
C

the Divine Truth is within themselves,

they look for it in the books, like the shepherd who searches
for the goat in the well when it is already in the flock.
 mar-am: 17

mfimmumtfifi fiulfizl
atheist Faint mmfiqt II 0+9 II

nfilrfififl' mafi'flmflifififll
at? ham: first Tamara mourn V. II

Verbal knowledge is of no avail for the destruction ofthe

delusion of the world; just as darkness is not dispelled from a
mere talk of a lantern. The study ofa person without wisdom
is like a blind looking into a mirror. It is only the men of
awakened wisdom that can benefit from the éfistras.
awn-a: qua: isi‘ai quaisirtffi Tarzan I

marshes: awful-h firearm

\ ea
Hfiflfimgwfimmm: n 22 ll
WI
warned mfia enriut nevi gar: I

met 9: mammal-rt ((1:11! a rim: || too II

Men famous for the qualities like learning, philanthrapy
and valour keep on discussing Toward. backward and sideways
that the Divine Truth is of this kind or that; but if they do not
apprehend that Truth directly what is the use of talking about
it. Those who are foolishly thus involved in the éfistras are
undoubtedly far from the Truth.
eat mfiz‘ std Heist: fights-ea I

it?! $836!ng mafia Era “WEI II 10?. II

Everywhere they like to hear such things as ‘this is
knowledge and this should be acquired’; but 0 Devi lone
may spend a thousand years hearing the knowledge ofé'zistras,
yet he will never reach their end.
#:st :‘Iasmenffit mgféwsimr: I

starter sari Grammar {iii in ran-om: II II

Endless are the Vedic etc. Sistras, and millions are
m
obstacles like limited life-span. Therefore it is wisdom to go
straight to the essence of the Scriptures like the swan sipping
milk out of water.
2
 mm: 19

Mai f‘aiafiraf Fiat 31:?

me |

arms at as: Emmet“

Two kinds of knowledge :
9.0% u

Scriptural and Mental Reasoning :

Knmvlcdge is of two kinds: one derived from the Scrip-

tures and the other born out of Mental Reasoning. Know-
ledge derived from Scriptures is in the form of Sabda-Brah-
man, and that born out of Mental Reasoning in the form of
Para-Brahman.
3132i meagre aafiw-sfia aw} i
,.\ e s.
mar mafia amiafiafimu 3.20 II
31!?
,

Some prefer Non-dualism, and some others dualism; but

neither of them know My Truth, which is above both dualism
and non-dualism.
& a? math-ma: was: fiaii’tfi a l
nifi area?! any: use flaw?! u (U. ll
‘Mine' and 'not mine’ convey bondage and release. ‘Minc’
isthe term that acts for bondage, and ‘not mind Spells
Release.
and are .EF'JVI Emmi
Wu
’11 fag-«:91 I
e a
summer in filman Wt ll
True action is that which binds not, True knowledge
that gives Release. Other actions are causes of pain; other

m
knowledge makes only for artistry.
mama in}?! mast I

mfifiamw‘ mans-awn $3: ll 2!: ll

No Spirilual knowledge without control of Senses and kin/[mint

of Guru :

As long as there is sensual desire, as long as there is attach-

ment to worldlincss and as long as there is activity of the
senses, so long how can there be a talk of Higher Purpose '3

was nemfifitsfia
§\
mars HWfi'fi-fl I

amass! 3rd: Use It

.
was me: £9131“ II
20 garniws
As long as there is agitation of exertion, as long as there
is activity of thought, so long there is no steadiness of mind;
so long then how can there be a talk of Higher Purpose P

Wart-ham m «mafia fir I

As
am gamma mm 313: II

long as there is identification with body, as long

it". II

as there is ego-identification, and as long as there is no Grace

of the Guru, so long how can there be a talk of Higher
Purpose P
await mi afie’i mafififll
its-alumni! mar-mi flail =1 II
in II

Austerities, Observances, pilgimages, Japa, lloma, W or-

ship, Vedas, Agamas and Sastras—all these are resorted to
only so long as the Supreme TruthIS not attained.
met («swan Haiamrg slain I

was arias: afie-fimma: : nus II

Therefore, 0 Devi! If one desires his Liberation, he

should be mindful of the Truth Divine, always, with all his
efl'orts and in all conditions.
at}: «Islam; mar a
«and m:
I
I

arms use: 11/. II II

Afflicted as one is with threefold

distress, he should take
to the shade of the Tree of Liberation on whose branches
flower Dharma and Ji’iina and whose fruit is the World
ofBliss.
wfiagififl (its 9:3 with I

gamma smith mi :1 am: its II II

Why to talk much? In a word, 0 Parvati! Listen to

the secret. Indeed and without doubt it is the KIIla-dharmn
that Liberates.
amaarfir arena first: fitgflfim I
qfia we: 9% amen-swam, II no II
 SPIN 33:31“: 21

Thus, 0 Devi !
I have told you the Truth; which after
knowing from the mouth of Guru, men efl'ortlessly free them-
selves from the bondage of the world.
{fit 3 arm WW fiafiu 816‘ I

Hurém find?!
fin 31a: ai‘tgfiraafit 9.21
II II

0 My Beloved !
I have thus declared to you in brief the
conditions of theJivas. NOW, 0 Kule’svari! what else you
want to hear ?

nausea aahmfiwfrfifi
Efa iii—«1&3
aqraaamfi argues? Sieaftmzxafi

m
WW an:
tiara: u z u
 Eadie 36am:

357m aitaf‘matfir
WI
WW:
5W
I

‘ataI qfifi =I :IaIIfe‘na: H 1 II

s’ra Devi said:

Merciful to all the Jivas, O KuleSa You mentioned Kula-
!

dharma but did not throw light upon it. 0 Deva 1 want !

to hear about it.

are: wig nIEI'Iv? Haiaoifam a
:1th
I

mafia? aarci raft

“it err; 51 I

a: mm: era ‘asfia EN! aft: II R u

If you have some kindness for me kindly tell me, O Lord,
l’arame'sfina! about the Glory of that best of the Dharmas
and 211% about the principles of Urdhvfimniya.
fin: sari l

newfifilfitfii
9m at?!anti 11%wa eat I

am 21an filth wax u ‘4 II

0
Listen Devi I am telling you what you have asked;
!

merely hearing which one becomes beloved of the Yoginis.

mfmflflfl‘ffii a :m 5&3 gr I

In the
warm an aim wmwm
yore, did not tell about it even to Brahma,
(13.): of I
II a II

Visnu and Cuba (Kfirtikeya ). But due to love for you I

am telling it, please listen to it with concentrated mind.
wwfamtmzi Wm dfiuam
mad utmiia amfi anmnffi a II II II
24 minim
My Beloved If on one side ofa balance are kept all the
!

religions, sacred places and practices, and on the other is

placed Kula-dharma this latter would prove heavier than all.
nfimfia nut an: 85:11 avg-aim: I

at}: new mi: great: was is II 33 II

As the rivers flowing a long distance in a zig-zag course

ullimately enter into the sea, so the various Dharmas enter
into the Kula-dharma.
amt attain? itsadmin? as?“
“Faun a Gelatin
asea am fair II ta II
Just as the footprints of all the animals are lost within
the footprint of an elephant, So My Beloved all the philo-
!

sophies get absorbed into the doctrine of Kula.

cm mama: Rest Eilzm’ta €th
am a mafia! lemma: wit was: II is II

Just as iron can never compare with gold, so no other

doctrine can ever compare with Kula-dharma.
matfim
aa‘ia 35
a at": mum: I

man: a} 32min! sun: II

in It
Just as other rivers can never become like the Ganges, so
other doctrines can never become like Kula-dharma.
Mathias: a3}m‘fitfia‘an I

aumwwfi 323m seesaw it II II

Just as there is difference between Mt. Sumeru anda

mustard seed, or between Sun and a firefly. so is there a great
difference between the Rum and other doctrines.
atfia Want atft new: gzelsfia em I

531mm
Fven though there
emit: a mart-am II is»
a woman like you and a man like
is
ll

Me, yet there can never he a Dharma like Kula-Uharma.

mil fit this! assassin! sulfa: I
we: alumna aim-amt fist m II
ta II
 Fads: are-Ia: 25

If a malicious person out of ignorance considers other

Dharmas at par with Kuladharma, he remains tied with the
worldly bondage and is loved only by the Untouchables.
uh an
wasuniafimfifi fair I

martini a
nfid‘a a rim: II 1% II
My Beloved !
Out of ignorance one who talks of other
Dharmas as superior to Kuladharma, undoubtedly commits
a sin greater than Brahmanisidc.
maimed mum aiIem: I
Emit“? afiufiat' neat themed «:33u a0 u
Riding on the chariot of Kula-dharma, the best of men
crossing this world go to heaven and obtain theJewel of
Liberation.
was a (fig fimwrém men: I

:hqiwéfiégaattaaémnmiu
Only through a long practice of other philosophies can men
get Liberation; but through the practice of Kula they are
immediatley Liberated—there is no doubt about it.
agar: fwd: am manaaai: I
a afiiamafiisfia Eli {Ii Mair. II a: II
Listen, My Beloved of Life, 0 Kulaniyike Why to talk
!

much, I swear by you that there is nothing like Kuladharma.

IMI aria zinfi mini} fin Wail
silnu‘inmafi afiai annex Haitian fie} II a: ll
Kaula enqu: both Bhoga and Yoga 2

My Beloved In other systems neither a Yogi can take

!

to the enjoyments of the world ( i. c. he cannot be a Bhogi );

nor a Bhogi who is in the midst ofworldly enjoyments can be
a Yogi ( or an active aspirant for the Divine ). But in the path
of Kaul, both Yoga and Bhoga—union with the Divine and
participation in His manifestation—have a happy union.
whit 8mm? meant was“;
Mair a dart: swafi waft
Ms 22 I

I II
 26 amulet-(1:3:

O Kele’wari !
Kuladharma is Bhoga and also Yoga; what
apparently is a sin here is turned into a force for God; and
the Sams'ara becomes a means for Release.

warsmfiagsfiw=
gamintt 3% 131ml" awn
I

"lanai!
Gods also adhere to Kuladharrna :

Even Gods like Brahma, Indra, Visnu and Rudra and

the venerable Munis follow the path ofKuladharma.
O Devi then what to say ofmen.
!

_
amm
tam aaiafiiasa
we Wis—sq mama:
l
u 13 ll
So, should one aspire for Fulfilment, he should give up
all other Dharmas; creeds of all other Teachers, and know
only the Kula—dharma.

fimum 31m mama

m‘tfiaa mama-mast. to firm u
I

u
Discipline undergone in the previous lives provides the
Knowledge of Kuladharma :
Just as from the experiences of a dream arises knowledge
without instructions, so out of the studies and disciplines of
.Sidhani of previous lives dawns the Knowledge of Kula-
dharma.
«mamas In gfisfifsat mum
mite out} 553:.th firm: It Re It
Maturation and development of mind which takes place
[during a thousand previous lives, that alone yields the know
ledge even without instructions.
fifié'flfiéhlfifltwca'fi we: |
new“: 53m mama
Knowledge of Kuladharma dawns upon a mind
II as u

purified by Mantra and japa :

Knowledge of Kula-dharma dawns upon a mind puri-
 iii”: mm: 29

Yogini and Vira( i. c. éakti and éiva ) and even cross this
worldly ocean effortlessly. Those who know the Kuladharma

mm
thus are undoubtedly emancipated.
gfifigfi‘ gem
affirms: Gamma fiat mafia n at u
Treading on the highway 01' Kuladharma they proceed to
the abode of Emancipation which is undoubtedly eternal.
Therefore take shelter of the Kuladharma.

gamma 11ng
am? am amaze mafia at
(311%
digs-ram
u n
O Pirvati Neglecting the Kula'sfistra who practices the
!

Pasufsfistra, is like the one who leaving the rice and milk of
his own house begs for alms elsewhere.
firm was? It: utafiufi use“
moi Vega-337: 11:25: mitts?! ll 33 n
Leaving the Kuladharma who becomes an adherent of
another Dharma is like a person who leaving the jewel of
his hand seeks for a distant piece of glass.
dam: wan?! agar-Nit fit was; I

a maufhgzem uignfir figqfil us ||

II

Leaving the Kula-mantra who repeats performs Japa )

(
of a Pain-mantra is like a person who leaving the heap of
grain desires for the heap of husk.
wad again aka-name?! l
amtfia awrm‘l WT? natal-It ll 8‘1 ll
Leaving the family of Kula who desires for another family,
is like a person who though thirsty, leaving the tank ofclean
water runs after the illusion of water in a desert.
:1»qu um: smite: 1.3mm:
WWW: 3mm
I

ll as ll
Just as the illusion created by magic provides only a
momentary pleasure, so 0 Kulanfiyike! all the Dharmas
other than the Kula provide only a momentary solace.
30 maize-:9:

We:WW
m
I

a wri‘omi aria-safe ll so II

Worship of Kala ( .i‘aktidwi ) provides the Blissful State :

One who desires to cross the ocean of the world without

a knowledge of Kula dharma is like a person who tries to
cross the fathomless ocean by swimming with his hands.
it armed-{was 3E5 gfifig ml?!
WE m
I

WWW-fiat ll W- N

Who seeks emancipation through other philosophies

is like
the one who wants to become rich from the wealth received
in a dream.
ma with
gsél tmfiafiém I

WW3 Wfifi: some us. ll II

Just ”there is an illusion of silver in the shine of a shell,

so, 0 Pfirvati fruition and emancipation shine forth in other
!

orders ( Dharmas ).
aimfififlfitsfi amiwi‘aafia:
W mew-h: a mam“
l

arm-fin: so II

OKuleéa'ni Alone by itself, unaccompanied by rituals

!

and Observances of A’sramas ( States of Life ) the Kuladharma

is capable of leading to the final Release,
mfaifi’rsfi WWW}
ass: Warsaw fa‘ngam mm: at
m I

II II

Even if one lacks full knowledge of this doctrine of Kula,

his mere faith and dedication to it are enough to deliver him;
then what to speak of its adherents P
gaufiaa‘tififitmwfilfifil
«ism: 11::ng am a slim“ "R II

OMy Beloved! Break the Kuladharma and it will

break you; guard it and it will guard you; adore it, revere
it and it will immediately show you the same consideration.
32 Malena
Taking shelter of Kula-dharma one who does not worship
you, the Divine Mother, is tortured as soon as born by the
enemies of the Sef in the form of elemental beings.
gem {it suits new {El was I
fiwsaafigfiélafigmfién so I

Those who are averse to Kaula are like an empty grain

among grains, a moth among Jivas, or a bubble in water.
afirsfi fit sharia sitafia mat:
I

a sftafit IF?! aw graft alarm“

at II
The trees live, birds and animals also live; but only he
lives meaningfully whose mind is settled in the laws of Kula.
was? failing mafia urfia a I

aawmmfiafifin
For him
H
from the Kula-dharma,
who is away
II

days come
and pass; like the bellows ofa blackemith he heaves but does
not live.
nmfiasfit EITRI Efl'fl'cl: aa'lsffi an I

ma mm as; wififia riffs-air

Ignorant of Kula-dharma lives like animals :
II K: II

O Kule’svari a man who does not know the Kula he,

!

though moving, sitting, waking or sleeping, spends his life like

an animal.
fitmfiz a qeilsél afias ammffiazz I

aaefiscmeil an an fiafagteh an: II "as II

alarm I13 311i?! was: erg afifam I

gmfiw at? nan: mnz’m: II as II
Whether he is an erudite scholar or a fool, whether reli-
gious or irreligious, whether an adherent to Observances or
not, if he is averse to Kula, he just takes birth in the world
but has no moorings. His existence is just like that of an ass
tied at the door. Only such persons, who follow Kula-dharma,
live a pious life.
 W m:
w
33

a
m
Only he
W: at? :
vi warmest-amaze
is a man whofollow: Kula-d/zarma .‘
II
I

"eta II

Only that pious person deserves to be called a man who

follows Kula-dharma. Others are mere skeletons covered

m:
with skin.
nfi-{I flaw {in} I

aa‘q'ihsfh seam mmfififiafi II aw II

Scholars of Veda but ignorant of [Cilia are
inferior even to Cagdalas :
Even the scholars of all the four Vedas hut ignorant of
Kula are inferior to a Cindfila. On the other hand, ifa Cindila
knows the Kula he is superior to a Brahmin.

gum-wages £3 aftwfi'ciaum: I

mm Inn disc“ fish 7-!

Worshipper: oféakti alone is a True Kala :

fiat: II ax. ||

Bestowed with the Grace of the Guru, shorn of his evil

legacy by means of the initiation, delighting in the worship
of éakti, he is the true Kula, none else can be.
mafifimmfiamfiamfiu
afiafifim‘mainwa
The Kaulika who
does the not see
m“ as
Kulaéaktli, does not
II

recognise the Kula Sakti, does not worshipthe $31M, is to

he condemned. His life is like that ofa crow.
awngwmiméa'rafiqzfifimu
int mmamg‘fit 3:65:15! mama II we II

0 Devi In whose mind luckily the knowledge of Kula

!

shines, are praiscworthy, they are pious, they are saints and
they are Yogis.
a mean 1mm: Mafia Hiram: I

itsngeqné {an spend nfififitt wt II II

 fail? mall: 37

Who knows of what is beyond or what will happen to

whom ? Therefore that which gives immediate fruit is the
highest philosophy.
saunfini mat game Grimm: |
filmnimfit mfiéfisfi'flu so u
Knowing the Kula thus all men would bc emancipated.

mml
Hence keeping this in mind I condemn the Kula.
HeanWfiilmfil
1135lemamfiafitsfitfi
wail finféa: n at u
new Giana? 31311
flaw 5mm award mare ll 21 II

of Kala is not for Sinners :

Knowledge
The knowledge of Kuladharma. is condemned for those
who are deprived of Your Kindness, or who are opponents
of Kula. The knowledge of Kula is outside the pale of
men—the paSus—in the ordinary run. Neither it is for
those whose actions in the past births have forged strong
bonds of sin. For such there is no Grace of the Guru or
the Knowledge of Kula.
\\
emu-en Hal ‘fi‘lfi'fi Fr} Héfiflflfll
.

ant 3-6 a mafia as nm‘afitfiar: u a: It

Just as a blind does not perceive the all-illuminating flu”,

somen deluded by Your Maya, do not see the Kula.
{mama-me air-Jami?! ufifiaz .
ma main fired 121th a u as u
Though peOple always worship the philosophies like Saiva,
Vaisnava, and Saura ctc., yet their efforts go useless and
they do not get the adesired fruit out of them.
\
mam: atsites u‘mnrqmnml
c . >A

(«mafia fitwhat as man. M II II

Veda, Sfistra and Agama speak the same means of I-hoga

( enjoyment ) and Moksa ( Emancipation )3 but alas I the
fools condemn, My Beloved, Your Philosophy.
40
W
Just ast the wickeds do!not accept the reality of things
placed on thier hand and so call Musk as mud, camphor as
salt, sugar as gravel, and gem as glass; similarly, deprived of
Your Blessings, they know not the Kuladharma.
IMF: maraq' ammafim a
was:
HEW I

aims-1mm” m l!

Oh, what the glory of delusion born out of Your Maya

is !

O Devi, it deludes even the immortals ( Gods ), then “hat to

say of the ignorants.
air ad 116i Elsi mam Mam
{award and uftsmvi swim iii || II

madam-attest was?“ I

aim oz: mafiaflesh, :‘Ia‘t gfisgfism II

it: II

‘Drink the wine, eat and look at the face of the

beloved’, these behaviours are not conducive to the attainment
of Supreme State. Except the kindness of the Guru, nothing
leads to the attainment of the Kula. None other than Your
devotees know that this Kula alone would proxidc LoIh
fruition and Liberation.
gtsamfaat nsrva 35% 5m: I

£1:an awn Rah an” {éfin‘lfsan II We II

Berelt of the instructions of the Guru and rather deluded

in themselves such persons delude others as well.

guano: inflataafia a arm: I

W {a} war-Lam?! 8am: easement: || its II

involved in evil actions certain wickeds take to preaching.

How can such a teacher Le blotless and how can his disciple
be free from his evils.

Isa: afilf‘as‘s aii {Misfits-sweat: I

agent emanated Wufiafian II tit II

Beguiled by the false knowledge so propagated certain
persons, deprived of the Guru-Sisya tradition imagine the
nature of the Kuladharma according to their own intellect.
 W em: 4!

11:1th 1133‘} at? fife E518 at I

maturatar: HE! this: W

'3 mm: II {N II
If merely by drinking wine; men were to attain fulfil-
ment, all the wicked drunkards would reach perfection.
“was!
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at“: gun nfiniéfit
gnu-mail uafia
as“:
I

I‘E II til. II

If mere partaking of flesh were to lead to the high state

all the carnivora in the world would become eligible to
immense merit.
.
nfifiemihmfiur aria-their \ at\
ma I

efiisfi await (303: gear: :3: mental II

m II

If liberation were to be ensured by mere cohabitation

with woman all creatures would become liberated by female
companionship.

W wrath a mu fifiqa: afifi

anamfiar fisa fifiaarél a hat? II Re
I

II

0 Maha‘devi It is not the path ofthe Kula that is to

!

be denounced. On the other hand, those deprived of its

Acaras should be condemned, not others.

%
m:
31:qu mi air-mt: Hafiz-RI am I
fiat-«m 3th 1m: in». n
One is Aciira ( Way ) that has been laid drown by Me for
the Kuladharma, and quite other is the way, ODevi, followed
by the fools deeming themselves wise.
WWIQ mmaam I

wumw marina" UR
One may walk on the sharp edge of a sword; one may hold
II

the neck of a tiger; one may still put on a serpent on his

body; but to follow the ways of the Kula straight away is
considerably diflicult.
an! Irma firth guard agaaé l

ammfi ad was fitfim II {23 II

 W m: 43

fast during the (lay. If one deliberately drinks wine then he

can be free of the sin only by burning his tongue. These
should be known as the methods of penances lor the sins of
touching etc. of wine.
afimfia an 3741551113 strfirra: the: II “tie u

firfimfi as am ugfinffi:man .

a aza'isfit gttaltfiaeiwfifig n W. ll
Penance for meaningless killing :

My Beloved !\A'ho for selfish reasons kill animals in an

unlawful manner, lives in hellifor'lzas many days as there are
hairs on the body of the animal‘killed; and on his death that
wicked person is rel;orn in the animal fo‘rm.
313mm (mafia: Fae—rat scam I

elm? citizen? a mfiatséi a man:

Eight kinds of animal-killers :
u
iii u

Anumanatfi ( deciding upon the animal to be killed ),

Viévasita ( taking the animal into confidence ), Nihanta
( killer ), Kraya-Vikrayi ( purchaser and seller ), Safnskart‘a'.
(dresser); Upaharta (bringing the animal ) and Khadita
( eaters ofthe animal flesh )—are the eight kinds of Killers.
afifi'finfiafi eFra finial shame: I
aren't} are «Tammi gas: fafia't ea: II 931% ll
Three kinds of slaughter :
Selling an animal for money, bringing flesh for his con-
sumption, and slaughter of the tethered animal are the three
kinds of slaughter.
amass gear guinea-311
amafifim aid ne‘ a em aaafittt ll {its II

The five M’s should be resorted to only

in the prescribed manner :
On seeing flesh one should perform a penance pres-
cribed for seeing wine. Hence Mamsa ( flesh ) and Madya
( wine ) should be resorted to only according to the rules
laid down.
‘4 gamma
tam ems fife arm at semi-I I

amamftinm Hafiz await ll WI ||

Partaking of these according to the prescribed rules You,
O Devi, are pleased. Going against it, 0 Varanane, one
loses his Self-knowledge.
aui wafaafia
O D
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fif‘am at East alfit are" lanai
I

Fawn ll 23?. II
On should not break even a blade of grass improperly.
One the other hand, there is no sin in killing a bull or a
Brahmin if killed according to the provisions of the Sastras.
agar: fiagéa Haiti's 3:13 fir?! I

fiaagfilsgfimu' 3.15m infirm II tam II

magic ms? at? War shown

greasarafmlaat:.
0

am
3.34
Vedic proofinfavour of Kuladharma :
II II

Why to say much, 0 My Beloved Listen to one funda-

!

mental conclusion. The method of Liberation from life is

hidden in the Kula-sastra which is like fragrance in gold
and the final fruit for those desirous of Emancipation. Even
among the Knowers of Kula, the Knowledge of those is
superior who are famous as Urdhvfimnfiya.
martin asfifin nirahefirfi wife I
mmfit a claim WRITE-l figm: II 3.3% ll

0 Parvati I Myself have pronounced all the Kulasastras,

!

hence they themselves are irrefutable proofs of their authen-

ticity. Therefore they should not be contradicted by
reasoning.
eta-am: than: :13 ENE" Email I

Enfimn Ill-«Tram qfii Hftifi'qgmu [to II

The wine meant to be offerrcd to the Gods and the Fathers

( Pitrs ) becomes nectar-like. It is a very invigorating and
tasteful like rice cooked in milk and butter.
 liars m: 45

W: was: 31am geek

itwgfimfimm: anwi gas:
ml
firfi II 18?. ll
After sacrificing a male animal if its flesh is kept ina
golden vessel and received according to the Vedic proce-
dures as gift of Gods it immediately destroys all sins and
bestows the Knowledge of Essence,

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mew 55ml?! E5 airs-mafia ma
I

n
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OAlnbike! Ihave thus described to you in briefthe

glory of the Kula. OKule'sini! now what else you want
to hear.

2-4-—
sfa sfigmuié fiaimfiwfi nausea aarltw‘taw‘tafi
aux-«wait mus ssalmafi mm-
amfaw faint arm: n a u
 qulu seam:
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mad it
EYEI'lI-fl‘rfl'fl' amai an:
I

an?! ll 2 ll

Sri Devi said :

O Kule’sa! Iwant to hear about the l)CSt of all the
Dharmas the Urdhvz‘tmnfiya, its Mantra and its glory. 0 My
Lord deserihe it to me.
!

slim sane I

9:2; 3% nawfi amt eat qfimfia I

am airman 53am 13:15?!nt ll 2 ||

éri iévara said :

Listen, 0 Devi what you have asked from Me, merely

hearing the answer of which Gods are pleased.
a amfitmm fine:
{at fiaaft I

I
mm
have
air fifiliffilfiw 9.19; the
told about it to
n a n
never any one earlier, but
0 Kule'svari, due to the love 1 have for You I
am telling the
Urdhvfimnfiya which please listen.
Wmfi
fiaomnm:
uttimfit gm
ram: 3%? ufiqfitfiiat:
l

u a u
(stuttertamfi amt-amt?! wife I

O Kuleévari The ,V’edas, Sistras, and—Puraaas are worth

!

exposition but all the Saiva and Sakta Agamas have been
declared secret; and the Kula’sfistras, O Pfirvati, are secret

mm
of secrets.
IEE’IWM ll “K II

mayhem-m areal quiammi um

FE

willie? nut amtfizfika mama ll 3 ll

'50 sadism?!
among rivers, Meru among the mountains, Sandal tree among
trees, A'svz'tmedha among sacrifices, Gem among stones, sweet
among tastes, gold among metals, cow among the quadrupeds,
swan among the birds, Sannyfisa among the Astamas, Brah-
mana among the classes, King among men, head among
limbs, Musk among fragrances, and Kfifici among the cities,
are superior, so, 0 My Beloved Urdhvfimnfiya is the most
!

excellent among all the Dharmas.

Wmfimurtgwmfiwfifiml
waimzi Wmmar strut-11% u as u
Basis of the Knowledge ofUrd/zvamncya :
As a result of merits acquired in several births does,
0 Viravandite, arise the Knowledge of Urdhvfimnfiya. It

W
is not possible otherwise
wait maria gas-dam
fiafigmafifa‘zfiaiwd safari aw uu
Such a person is praiseworthy who knows the Kula-
darfsan ( Philosophy of Kula ) and out of a million such per-
sons there ishardly one who knows the Urdhvfimnfiya.
a W: mitt? 31131: armi:
a 31%;? amid a afieiaaw‘tfifis: ll
I

2/.

Mai:
II

afimir‘ééfil I

mama fiat
was} an?! ates-ah n as u
Urdhvamnaya can be known only from
the mouth of the Guru :
Neither through Vedas, Agamas, Sistras and Pur'anas,
however exhustive they may be, nor through sacrifices, auste-
rities and visiting to million of places of pilgrimage, nor
even through Mantras and herbs, can one know about the
Urdhvfimnfiya. It can be known only through the mouth
of the Guru.
ahafiam‘ma Haia'r ammtfif‘attl
aaiaasumws‘r waimaoififilml
«misfit WWW?!" gavel? u so u
 60 genial-c173:

Faifiiiimaa-{I Irvin: Hi3?!

Gm: II I

géxf‘n fittings
{fist emissary: II II

Each of the thousands of popular Mantras bestow only one

a
fruit and that too, after a considerable lapse of time; but
OKule’si! this King of Mantras very soon provides all
the Fruits.

qmmfihsd H-zinfihaw‘luu: I

sfifiissfifil BITE: uaai mush :13:

cw II II

This pari-prz‘rsfida Mantra is best among all Mantras.

Whether recited with full knowledge or even without know-
ledge this Mantra always provides desired Fruits.
mafia? figofla'vfr HEW-fl a 93116?! I

WWW mufimafi‘t trfiaraii

h ‘\ Q
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anamfizmrnfih finfifii gamut II as II

‘ rx Ix \, ‘\
status" a mud? Isa} fitafifiififi I
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Healing as: aémalila a sister: II «o II

. f. r\
Hanoi atafittmfa Is
(‘rx ,
3&1“th
. ~
I

Susi-Indra, elc.,dualr are all Forms of éakti-fiiva :

Saci and Indra, Rohini and Candra, Svaha and Agni,

Prabha ( light ) and Sun, Laksmi and Narz‘xyana( Visnu ),
Varfi ( Goddess Sarasvati ) and Dhata ( Brahma ), Night and
Day, Agni and Soma, Bindu and Nada, Prakrti and Purusa,
Support and Supported, L'njoyment( Bhoga ) and Emancipa-
tion ( Moksa ), Prana and Apana ( two major vital breaths ),
Word and Meaning. Injunction and Prohibition, Happiness
and Misery, all these manifestations that are seen and heard
in the world in pairs, are, 0 Kuleévari representations
!

of Our own Dual Form; there is no doubt about it. All the
'Male and Female forms are emanations of Our (Siva-
Sakti ) own portions.
 mm: 65

ammmm‘mmmu
{filémfilfiafif‘fifimfigfiwfilu Wall
Thus I have described to You, O Devi the Sr'f-prisida-
!

para Mantra and the Urdhvfimnfiya. Now what else You

want to hear.

m—
afa si’rfimfié fia‘iwfifiafi WEREQ
anhnm‘tafi mtaazxufi [Tan-
a@ 3mm sh quanta-q.
lawman-f arr-r gem am: In
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mama seam mwmt‘qfir: HE
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II ’1 II

éri Devi said :

I
O Iéfina ! I want to hear about the Sri-prfisfida—parfi
Mantra. Kindly tell Me, about that King of Mantras along
with its Nyfisa and Dhy'éna.
misfit renal
Wmm:
II

rug 2% ma ut‘t'zaaftn
aw Wm
éri Ifwara said :
Hanna II a II

Listen, 0 Devi I am telling you what You have asked.

!

By merely hearing it one becomes like Siva.

ga: 1% mt than Hausa W mafia I

as G‘IEIWWH 3:9; WW II a II

I have never told this Mantra to anyone prior to this

moment. Out of My love for You I will now tell it. 0 Be-
loved of My life, listen.

airmgaafififirggnfiaa: I

Narnia-ash gfifigfifimm II a II

amaze; mat-as: gem}

Extrication of the Sri-prfisada-para
Mantra
I

Ananta Candra is Nic'a-Bindu (' ), Bhuvana is Aukfira

("1' ),
Bindu'is Hakfira ( E ) and Bindu Yuga is Sakfira( e ).
Thus the Sri-prfis‘éda-parfi Mantra is Hsaur’n ( lfi'i ). It is
the bostower of both Enjoyment and Emancipation. O Kulc-
 [iii-TIER 365318:
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flannel
fiatartqmmi fiifilalala EéFJ'ILILI
gag-{malfaniui he? mamas: a u i ll

anemia are uni effiafia are; mar-Ll

l\
arrest sitgfiraaifir an: it Hanna u Q
n?
11

Question regarding basic-vessels etc :

éri Devi said: O Kule'sa! I want to hear about the

characteristics of the basic vessels and flesh; method of
making the Kula-draqyas, their varieties and glory; the sins
arising out of doing things improperly and the fruits of
doing them properly. 0 Karunanidhe! Tell me about
all these.
éaar vane I

‘Bzg éfil naemfit anti eai wheel?! I

alumna!!! filfi: mini emu a ll

Necessity of basic vessels :

Sri isvara said Listen, 0 Devi I am telling what You

: !

have asked. Merely hearing it one becomes like Gods,

erratic! fiat fish a
a mafia mat: I
amfit‘amafi mafia grannies u a n
Absence of basic vessels is considered a fault and the
Mothers do not accept it. Therefore, 0 Kulanayikc ! One
should prepare the vessels according to rules.
anem' Ema” mgzqaflé an aflWE’fiLl
31ml 339mm gtfififi mum“ a ll
0 Devi ! The vessels should be made beautifully. They
can be three-sided, four-sided, six-sided or circular.
96 genuine
the absence of Wine he should then offer libations with water
mixed with these pills. Or he should perform the ritual
with curd mixed molasses, or still with honey mixed with
Sauvira ( a sour gruel ). In no case should he allow the
ritual to lapse. If due to conceit there is a lapse of the ritual
then the Sadhaka becomes a victim of curse of the Deity.
Risa firl‘eni :I‘Iai massif M I

mmawh’a arlméi
Three kinds of Flesh :
um I

Flesh has been declared to be of three kinds, viz., Khecara

( of flying creatures ), Bhficara ( creatures living on the
land), and jalacara ( creatures living in water ). As far as
possible one should take flesh of any one of these for libations.
niaqfianficn armless: mesa II 33 ll

Fruit of Seeing/lash :
The fruit of seeing flesh is the same as that described for
seeing Wine
a
fitmfig
A
misfit Wait
‘

ntfinai Feat
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No Sin in killing for of Pitars :

the Sake
In the sacrifices for the Pitars and Devatfis killing
according to rules is prescribed. However, My Beloved ! 0
One should never kill a creature for his own sake.
atfitfifif uni atfit 733%: WW I
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aim t‘szam an seen we few?!
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II as II
Not even a blade of grass should be pierced without a
worthy cause. There is no sin in killing if it is done for the
sake of a God or a Brahmin.
mama—car mg": ml rm nfimwa: I

«firfifii artists 301% sulfa mmfir II aw II

Disregarding Me even if a meritorious work is done it
becomes a sin. And even a sin commitcd for My sake,
O éambhavi, is converted into a. meritorious act.
the was 565}: meat-q alas" I

afiefi‘tamifiafiiiifirmnm II 2/. II
 um 3551111:

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Wan
gé‘tr 93135133151 {GWEN a amt
gamfisifimfififih mini 2 u
éri Devi said 2

O Kulefia I want to hear the symptoms ofa worshipper.

!

0 My Lord Also tell me the method of Purification and

!

Worship of Kula-d ravyas.

imwal
has; at?! M83013! uvni aai ufiqwafis I

aw mmamqfi We: II 71 ll

Symptoms of Worshippers.
i'svara said : Listen 0 Devi I an telling You what You
!

have asked. Merely hearing it one receives praise of Gods

and Demons.
mime-s as: mar: guardian I
§fififi§l§lfllfil ma a} seam: || it u
Only Men rid of sins, devoted to meritorious actions,
enriched with the knOWIedge of Kula, and with firm Obser-
Vances should adore You.
{Nififiiififiifi Wlmaimafim I

33mm
Only a Sadhaka with
firmemsifia
full
u sfin}
Consecration, Knowledge of the
It

Essence of Vedas, Sastras and Dcvatz‘ts, and contained in his

Self, should, 0 My Beloved engage himself in worship.
!

{antitank imttafizgea: l
gsfieeigas: {magmas u a u
 new: III
Prinfiyfima, and Sadanga Nyfisa.
Wlfiififiamaql
mmfiguqma'tw‘tffiaq I

amai‘aai vmgf-‘afiafiftar II M II

Cleaning, wiping and annointing the place of worship l0

that it shines like a mirror and then decorating it with
flowers, garlands, incense, camphor, lights and five colours is
called purification of the place of worship.
miner memtaitimtfifit a I

afifitemmifi‘tarm margi‘ef‘tei‘tfmt II K II

Linking the Mala Mantra with the letters of the alphabet,

once in the forward and then in reVerse order is called the
purification of Mantra.
'1;me em: mafiai‘a’mmfiq I

mamas amgf‘efiau’tar :0 II II

The purification of the materials of worship (Dravya-

suddhi ) is said to be achieved by sprinkling water on them
with. Mfilafn phat’ Mantra and then showing them the
Dhenu Mudra.
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Invoking life into the Deity on the Pitha ( seat ), imagin-
ing Him in His wholeness ( complete with all the limbs and
organs, ete. ), the Sidhaka with illumined Sell‘ sprinkle on
Him thrice the water of the Dravyas sanctified by Nyfisa
etc., with the accompaniment of the Mfila Mantra. This is
called Deva-suddhi ( Purification of the Deity ).
«we fimérai water mutate
m
I

EN '15“ shim imam firmer wile; II Q3, II

After performing the five purifications as described here-
in, the Sadhaka should start his worship alone. Only such
a worship fructifies, otherwise it becomes infructuous.
 “Eats—«3R1: I25

{fiémfifiiafi WWMI
mmfiam Wfiauioau
Thus I have told You the symptoms of Kulicfira, Dravyas,
their culture, purification, and the like. Now what else,
0 Devi ! You want to hear.
mi
Era sf‘rgaruf‘a‘ fiaimfiaafi Hawaii
aahtfifiw‘tfifi mama m-
afia asa‘immavfi Bandw-
fafimmfi am «3
am: I: a n
.138
W
Distinction of the fitma eta, Tattva-trya and
fruit of their Knowledge :
Atma-tattva is confined to gross body; Vidy'a-tattva is
perceptible upto the subtle body; while the Siva-tattva
extends up to the trenscendental ( Para-Jarira ). The whole
world is of the form of the three Tattvas.
mam
Ita' afrairan a attain:
a afifiq gas: mlfifi thfiaml M. II
One who performs avtions after knowing the three
Tattvas thus from the mouth of the Guru becomes Emanci-
pated even in his life itself. This is so ordained by the
Sistras
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Drinking before the Guru, etc., is prohibited :
Then, after himself taking the Dravyas the Guru should
oITer the remainder of them to the Sisyas, who should then
drink that Asava with the second Tattva.
mam-ram gm: games I

:hqfifiq fifiamuf‘a menu fita‘m: ll c3. n

One should not drink wine before Gurudeva and other
venerable and senior Sadhakas. This is the order of the
Sastras,
mammmmfiufiaaml
arm; «a H Newman 0. u
ram mutant
finiai a ram
Wait: Win e:
1

stir-0' u n

Drinking without Knowledge of the distinctions

oj Prana: and Mantra: is prohibited
2

One who performs actions without knowing about the

exhilaration resulting from an understanding of the
distinction of Pranas and of the situations and characteristics
of Salutation, falls into trouble. One should drink with
Mantra alone, otherwise thc drinker will have to undergo
142 whip?!
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WWRI
mafia 555m?! 56 am ll be ll
0 Kulc'sini Thus I have described to You in brief the
!

Worship of Baguka and Saktis etc. Now what else You

want to hear.
{Fasafari? fiaimhfiafi «attach an?-
nfim‘firfi mamfi magi! sai-
mafi agmf'qfi 51m
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Sri Devi said: O Kulesa, 0 Ocean of Nectar of Kind-
ness! I want to hear about the distinction of Ulla—15a.
O Paramesvara! Tell me about Interchange of Dravyas
and Vessels, Rati ( Copulation ), Udvz'tsana-k'éla (time of
abandonment ), situation of éricakra, and actions of Kaulika-
,saktls.
.

fiatfllfil
wifimfima
av: mmnfim
ufiqsafial
ma WWII“
Swen Exhilarations and their characteristics :
lsvara said Listen 0 Devi, I am telling You what you
2

have asked. Mere listening which arouses Divine Feeling.

Mafia Elam
afiafi finite a I

_ Wmfia «an:
Ull'asas (Exhilarations) are seven; 1.
n a
Arambha (Beginning);
II

2.Taruna (Juvenile ); 3. Yauvana ( Youth )5 4. Praudha

(Mature ); 5. Prauglhz‘mta (Post maturity); 6. Unman'a
( Excited ;; and 7. Manollasa ( Hearty Exhilaration ).
Wei («mu-u: errata: gramfihi I
fimfimaaui grantin% It
0 Kulanayike Arambha-ullasa caused by the
! isrise of
II II

three Tattvas. O Ambike! Tarunollfisa is assumed when

the juvenile pleasure arises.
 313nm: , 159

ofsexual excitement. He can go only amongst ‘ladies who

have been purified by rituals.
:fil amfimtamfimfi 6%:an
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Thus I described to You the three Tattvas, Ullasas and

distinctions of drinking, etc. Now 0 Kulegini ! What else
You want to hear.
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éri Devi said O Kuleéa
: I want to hear the character-
!

istics of Yoga, Yogis and the fruits of worshipping the

devotees of Kula.
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am mm“! am: mater name} n a u

isvara said O Devi ! Listen, I am telling You what
:

you have asked. Merely hearing it the Yoga shines forth.

ulna fired sha' mqwnfiqm |
mi mfmgfimwa WM 3 n
Dhyz‘ma (Meditation) is said to be of two kinds, i. e.
Gross and Subtle. Meditation upon a Form is said to be
Gross, while Meditation without any Formal object is
Sublte.
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91%sz {Erase fie} mfitfisfi: n Emma 13

The Gross kind of Meditation is resorted to for the

steadineses of mind. The mind becomes steady by the Gross
Meditation and also by Subtle, that is both kinds of Dhy'anas
promote the same objective, the steadiness of Mind.
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180
W
WWWHI
WWfimzfifimqnuan
In whole heart‘reside the Brahman, they are neither
involved in the fruits of thousands of Aévamedha sacrifices,

W:
nor tainted by the sin of Brahmanicide.
gfiraui alfit with l

Waunfi assist! Er. efiwfa

One who has renounced actions, what relation be has
u 1:: n
with the actions associated in this world with tongue and
the organs of generation ?
{fit a aafia‘ arm and
Wain!
awréfl gfismfi EH 313::
Thus I have described to You some
WW II

of the characteristics
9.32 n

connected With Yoga and the masters of Yoga. Now,

0 Kule’sani what else you want to hear.
!

:fa stigma fiaimlesafi RENEE?

ashfilatfiafi asiamwfit mfg
swimmer?) dméwwm
am Frans mm: n 9. II
 mm 193

mam
er gmatsfietafi
Waitfiafi an?! ant dim:
Maria:
wi II Il
I

Enjoying all the comforts and pleasures ofthis world he

becomes beautiful like a Devata and receives indubitably
the pleasure of the union of Yogini and Vira.

Wat?
am astfi‘mrram
marina figment Erma. gflfiafit seen
I

II we II

Worship of Igéa Devam in Kartika ( Eighth month ) :

O Tsvari After a purificatory bath and worship on the
!

first day of the lighted fortnight of Kirtika one should per-

form Nyasas as mentioned ear!ier.
ugh sitaafi g affirm fitfifiu I

ngHfiIifi fitfitflt Gig-amen: M II II

When everyone has gone to sleep, he should in that great

night gladly equip himself with all the Dravyas mentioned
for worship earlier.

WW€I W
uaaa‘kafaaagumhi
utaifit I
II not. II

0 Pirvati Then he should light a. wick of the thickness

! ;

of the third finger in Ghee and with five colours make a

W first
beautiful eight-petalled Lotus.
113115 a wilt I

aim
itl't gm amfiagafima: we
Then place over that Lotus a beautiful bronze
II II

pot full of
Madhu and place before himself a lamp with Ghee. The
Sadhaka should sit facing North before the Pot.
éfi mam? was" fifiafiart
MW amt
‘q‘Eh‘ I

aaai BT61“ w. II

Meditating in the lamp on the Devi with all Her Cover-

ings worship Her. Then associating with exuberance of
Youth ( Tauvanollasa ) remember the Devat'a as situated in
the lamp.
1 3
 WEE 353132

mum“
W WEIR! Haiasfiufi
“ought“
filal
wand as: a: h
Sri Devi said: OKule’sa! I want to hear about the
Order of Kulicara which is worshipped by everyone. 0 My
Lord! 0 Ocean of Compassion! Kindly tell me about
that.
in“ saw I

9:9; 3% smith qmi Ed nfiqsafia I

am mafia again“: was II R II

ifwara said: Listen, 0 Devi! 1 am telling what You

have asked. By merely hearing it one becomes Released
from the Animal bondage.
afar fifififi‘n e213: fiqmfiafia: I

aarfig: mast $551511 «maria II 3 II

Ifan Initiated and senior personis debarred from Kula-

pfiji then a junior person, if he knows the order, should
perform the Kula-pfiji.
asafid aa‘t man answer gé WI I
art?! than azaa its 3,2318 'qtaail II a
N l‘
II

Approaching such a person one should Salute him as a

Guru; offer him everything and himself take the remainder.
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vista a flier»: fil‘slfla‘fifi Eifirtzii I

as: fiaqralt: fliifid: gsasarffi ll 's II

 was] seam:
m
fitaagafi l
gétr silafizatfir urge! fififi—zmql
anaumfit aim at: 31 month} u z u
éri Devi said: O Kule'sa! I want to hear about the
characteristics of devotion to Pfidukfi and the Acfiras
connected with it. 0 Ocean of Compassion! Kin'lly tell
me about the same.
Em ma I

933 afil Metal?! and vi WW6! I

am stimulant Wig; slat'fil ll 71 u
iévara said: O Devi! Listen, I am telling You what
You have asked. By merely hearing it devotion springs
forth immediately.
airman 11m 3% (film: sandman I
and Maia and
'1th
nfitfisantll a n
Glory of Paduka :
Just as in the Mfiladhfira are situated the Sfitras born
out Speech, similarly in the Ocean of Kula, Knowledge is
of
founded on the Paduk‘a.
fiifiefifinaami
afilf‘zaill‘mzrmfi I

amfifimari w mgantzqfi: n a I:
Remember this Paduka which yields infinitely greater
merit than billions and billions of great charities, billions
and billions of great sacrifices, and billions and billions of
great Observances.
flilfi‘iilfi'fi‘fifilmfitattachments: I
efilf‘zaalaméfi 1m afi‘ltg‘fimgfi: u “l u
 mm:
O Devi! Remember this Paduka which yield infinitely
223

greater merit than billions and billions of Mantra-Japa,

billions and billions of pilgrimages and billions and billions
of worship.
1131631 11611113 new} was I

Wuamieqatmfilm “an
If remembered this Pfiduki provides protection against
great diseases, great disurbances, great evils, freat fears,
great calamities and great sins.
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3,611} 6 3,35% 6161 «fa 11134111 11 w 11

If remembered this Paduka provides protection against

bad conduct, bad talks, bad company, had accumulations,
bad food and bad thought.
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firefi ass 11W Hi1 sfiuigmszfi: c 11 11

Hence the Pfiduka is to be remembered and known Who

remembers it on the tip of his tongue and worships this
Paduka obtains all his desires.
Hmfitmgfii %f%1 6'1 611 smfil fififiau
6 «mafia: 11113116 11611 nfintu 0. 11

O Devi One who worships this Pfiduka with devotion,

!

he getting released from all his sins obtains the ultimate

State.
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Whether himself pure or impure, one who devotedly

remembers the Padukz‘t obtains effortlessly the merits, desires
and Emancipation.
aflaraatunni‘lsi utui f‘qfin @6513 I

awi fifi’u angular war-<61 nt‘afirfi E13 II ll it

Identity oquruand Hydra :
One should look daily in the direction in which the Lotus
Feet of the Guru lies and bow to it every day with devotion.
 m me:
Fruit of Devotion to Guru :
225

When satisfied and pleased the Guru gives the Mantra;

therefore, one should try to please him with devotion,
wealth and even with his very life.
11:! qua fifim‘rm mm arbitrate: I

aqr gab afi'fifiIRfl arfia garish II

is II
Indeed it is only when a great Guru gives his own self to
his disciple that he becomes liberated and free from rebirth.

armfif‘saw: nasfisét 11:1 wail

3%}as?! Rum an: umwfi 31:11 R0 II II

The disciple should worship the Guru till he is pleased;

for once the Guru is pleased all the sins ofthe disciple are
immediately destroyed.
WIN a ma arqmagsfifia: I

Wait-d mash HIfii‘h mar-asst: II at u

The fruits which people may not have expected from their
heart, even they are all fulfilled by the Grace ofa kind Lord.
aafisanemffiaatgfi’hfim: I
K
R
Q 0
germane get [133 a! H Him:
o
II ll

When the Guru is satisfied then Gods like Brahma, Visnu,

Mahcéa, sages and Yogis also indubitably bestow their Grace.
mm 33:! [ram 2:: nfirg: aqrgfi.‘ I

when 31%: ginger-41. H mm“ Q3 II

Directed by the compassionate Guru who is pleased with

devotion, the disciple attains liberation from Karma: and
becomes eligible to both freedom and fulfilment.
thnfiz am sari} arm was: 55: I
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0 Deve'si The disciple should from his mind, body,
!

speech and actions please the Guru. 0 My Beloved! If

15
 m536m: 239‘

mm me; via an I

aafiiasuar g nfimi SEEM” 122 II

One should bow to everything from the Devati to a blade

of grass as to the Guru, but he should not bow as to God to
the idols made of iron or earth.
git: mmfiad afimfia 0:6! a I

qwmef‘mfisi mam“ Wt
One should salute the Guru thrice and once the elders.to
ll

Then joining the palms to the honoured he should greet

others verbally.
am gagemuh swam atitama
Warsaw miter mafia:
I

II
m ll

0 Kulaniyike One should bow to the Gods,

!
the Guru,
the Teachers of the Kula, the old in Knowledge, the rich in
Tapas, the highly learned and those who are steadfast in
their Dharma.
we:
tannin
555': mi «me
gmflfimfima it
mlmu We II
One should not how to the haters of women, cursed by
the Guru, the learned heretic, the dunce, the wrong-doer,
the ingrate and the transgressor of the ordained stages of life.
mac: gflg‘efi Waffle: I

afitfiafifi meme :13: II 22‘! II

While staying at the same place, if one eats food without

offering to the Guru, then that food becomes impure and the
partaker himself becomes a pig after death.
mumi‘ma: finafisrawt mafia um I

mlmafiua: film} 3% nfilfifi afiq II

us II

Rules regarding Salutationr to the Guru :

Living in the same place the Sisya should prostrate before
the Guru in the three midpoints ( i. e. morning, midday and
evening ). A Sisya living one Kroéa ( two miles ) away
should Salute the Guru daily.
24* malice-3‘:

good qualities; ugly; disciple of another; heretic; impotent;

fancies himself to be learned; with body of less or more or
deformed limbs; lame; blind; deaf; dirty; struck with disease;
excommunicated; foul of mouth; wearing any dress he likes;
of illformed limbs, movements, gait, speech and look; sleepy;
drowsy; lazy; addicted to vices like gambling; ever hiding
himself behind cupboards, walls or pillars; mean; devoid of
external signs of devotion though with devotion within;
given to exaggeration in speech; dry; exiled; merely instiga-
ting others; cunning, impure regarding wealth and wife;
given to perform what is prohibited and to omit what is
enjoined; divulging secrets; ruining what is to be performed;
eat like ( in stealth ); crane-like l in deception ); ever intent
on finding loopholes in others; knowing magic; ungrateful;
concealing what is within; treacherous; disloyal to his master;
sinful; distrustful; ever doubting; not aspiring for fulfilment;
criminal; wanting to exact; angry; bearing false witness;
deceiver of all; proud that he is the best of all; untrue; cruel;
indecent in speech; talkative; of wrong object; of wrong
reasoning; fond of quarrel; rebuking others without reason;
foolish; unreliable; bore; slandering people behind their
back yet speaking well before them; talking like a Brahmana
( though without that knowledge ); plagiarist; self laudatory;
envious of good qualities; injurious; distressed; passionate;
garrulous; given to evil company; condemned of all; harsh;
angering others; transgressing usage; talking of his own ills;
traitor to his master; deceiver of himself; gluttonous and
lustful; thief; given to animal ways; hating, laughing, suffe-
ring, getting angry without any cause; laughing excessively,
inactive, jesting bitingly; libidinous; shameless; inciting to
false and wicked pursuits; given to jealousy, intoxication
envy, ostentation, egotism, with mind that is jealous, rough,
cruel, niggardly 'and angry; unsteady; miserable; coward;
weak; benumbed; afflicted; unawakened in intelligence; dull;
perplexed; overcome by care; a paramour; desireful and
greedy; wretched; discontented; begging for everything;
248

sitamfssaareafi
W
gag-mm l

Heismtaégifi filial fiaaaa: u 34 n

was! assumes Emmi: I

fiafialfifirfiamwmfaififitn as n
fiesta?! fiféfiqu finiiarfisfimfnm: I

aufimfifi‘fih mass fauna: I

Emaajflilaa: aim: Efififi'l: filfi ll “.0 ll

Characierirtic: of Guru :
O Parame'sa‘tni ! And the Guru himself, is one
who is clean of apparel; charming; endowed with all
features; pcrfect-limbed; knowing the truth of all
Agamas, the application of all Mantras; bewitching the
world; sweet-looking like a god; of happy countenance, caSy
of access; clean. He is one who dissipates delusion and
doubt; knows the meaning of gestures; who is wise and knows
the pros and cons; whose attention is directed within though
the look is outward; who knows all; knows place and time;
in whose command lies Siddhi ( fulfilment ); knows the past,
present and future; capable 01 check and sanction; capable
of piercing inwardly; instructing; quiet; compassionate to all
creatures; to whose control are the movements of his
senSes; conqueror of the six enemies of desire, anger, greed,
delusion, Jealousy, pride; foremost, highly solemn, knows the
distinction between the lit receptable and the unlit; is equal-
minded to Siva and Visnu; good; condemns the doctrines
ol the unawakened; stainless; ever content; independent;
eodowed with the powers of Mantra; lover of gnod devotees;
steadfast; merciful; speaks with prior smile; dear to devotees;
ever-generous; deep, superb practicant; enthusiastic in the
worship of his chosen Deity, the Guru, the eldest, the Sakti;
given to blameless ritual of three types; regular, specifically
occasional, and voluntary; devoid of anger, hate, fear, pain,
ostentation, egoism; engaged in the practice of his science
( m'dya ); acquiring dharrna and the like; content with what
comes by itself; distinguishing between good and bad;
 swim-a me: 257

O Devi ! He is the Guru who goes on giving knowledge

with facility, without strenuous practice and the like, as one
moves from island to island.
3513“ am affinmg me I

ad’tfirwfim weft gaiwit gs: H 9.03 ll

Difficult is to obtain the Guru whose mere instruction

gives rise to knowledge, even as food gives instant content-
ment to the hungry.
gtét area: afar {was 11% 11% I
gianszi {fife qfimufifiw: II we II

Gurus are many like lamps in every house; but rare is

the Guru who lights up all like the Sun.
graft agar: afia hamfiumm I
grizfisai 553% swam:
II tots II

Many are the Gurus who are proficient to the utmost in

Vedas, and Sastras; but rare is a Guru who has attained to
the Supreme Truth.
gtét sea: afi‘a awaitswnqr 3% I

gait-Piss gze'fér wanna-Irma: II tot II

Many are the Gurus on the earth who give what is other
than the Self; but rare is the Guru in the worlds who brings
to light the Atman.
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finmnnmei’lawasi}
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Many are the Gurus who know petty Mantras, medica-
ments; but rate is the Guru who knows the Mantras handed
down by the Nigama, Agama and éfistras.
gta‘t sear: afia {Emfimmtm I

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Many are the Gurus who rob the disciples of their wealth;
but rare is the Guru who removes the afliictions of the
disciples.
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éri Devi said: OKuleéa! I want to hear about the

Tests of Guru and Sisya. OMy Lord! Also tell Me
about the Order of Instruction and the kinds of Initiations.
ivat aina I

um
:39; afar a‘ ufiwfi
maxi

an mafia! Faagfir: name II :I

I

II

Iévara said : Listen 0 Devi !

am telling what You
1

have asked. Merely hearing it purifies the mind.

fem mi a the: {magi Gleam} I

El! a a ufmardffimma‘uwr a II II

No Liberation without Initiation and No Inititation

without Ilodrya :
It has been laid down by Lord Siva that there can be no
Liberation without Initiation and this Initiation cannot be
there without a Traditional Acfirya.
mfimfi am mfilulfifiafir:
asai’OiItIaali nan: sgféufiat ua: a II
I‘

II
Therefore, alter knowing the principles through Tradi-
tion and the like one should secure a Guru capable of giving
internal instruction; otherwise the Mantras would become
fruitless.
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{If melamine Humanist-aim II H II

 again am: 279

wife, Guru’s son, adherents of the Kaula Path of éakti, in the

measure of his means.
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Thus I described in brief to You, O Devi, the test for

Guru and Si§ya and about the various kinds of Initiations.
Now what else You want to hear ?
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Sri Devi said : O Kule'sa ! I want to hear about the
characteristics of Pura’scarana. O Parmcévara! Also tell
me about the differences 0! places and flood-materials.

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isvara said : Listen 0 Devi : I am telling You what
You have asked. By merely hearing it the Truth of Mantras
shines forth.
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an} |

ms?
ofjapa
Superiority :
mailer u a n

There is no Yajna higher than japa-yajna in this world,

therefore, one should attain the fructification of Dharma,
Artha, Kama and Moksa through Japa.
Gamma. «Ream manta: qufieu
atrium; naimfa: swings”: mat-Lu a u
Leaving all other means one should resort to the Japa of
Mantra. If resorted to without blemlShcs it is sure to yield
success; but if it is tarnished by faults then its fruit is indeed
inauspicious.
miqai‘in'gwqanmaagfi’t an: I

Mariana? vitri- amfi‘fi amidst n ‘1 u

284- gmfiaafi
Mantra. Or else one should choose any place where he
feels contented.
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fifinmwi afitsil {181% am: II II

Japa more fructifying when performed in the proximity
is
of the sun, fire, Guru, moon, lamp, water, cow, a brahmin
family, or a tree.
11% fimqnfi assign when
magi!
fifzimafi 30am fitaef‘srefi ll as n
Fruit of Japa is hundred times when performed in one’s
own house, one million times when performed in a dwelling
of a. cow; a billion times when performed in a temple of a
deity; and infinite_when performed in the immediate presence
of éiva.
Wazqmtanwagfitafaia: |
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One 3130“” perform Japa at a place free of barbarians,
wickeds, wild beasts, suspicion of the existence of snakes etc.,
and fear; but which may be lonely, holy, cavil-free, devout,
one’s own, righteous, opulent, charming, undisturbed and
where dwell other ascetics.
(ma: Eli-fit {lei gem: anal am: I

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fifimmmm a
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The knower of Mantra should not reside where move
kings, mintsters, officers and nobles. Nor shall be live in
sites of ruined temples, gardens, houses, trees, rivers, tanks,
walls and cavities of earth.
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Sixty Defect: of Mantras :

Defects of Mantras : Ruddha ( obstructed ), Kfitfiksara
( cunningly worded ), Mugdha ( bewildered ), Baddha (tied),
Kruddha (angry ), Bhedita ( pierced ), Bala (infant),
Kumara ( adolescent ). Yuvaka ( young ), Prauglha (mature),
Vrddha ( old ), Garvita ( proud ), Stambhita ( immobilised ),
Murchlta (swooning ), Matta (intoxicated), Kilita (impaled),
Khandita ( broken ), Satha ( malignant ), Manda (slow ).
Parangamukha ( reverse-faced ), Chinna( scattered ), Badhira
( deaf), Andha ( blind ), Acetana ( unconscious ), Kimkara
( servant ), Ksudhita ( hungry ). Stabdha (paralysed), Sthana-
bhrasta ( fallen from its place ), Pidita ( afliicted ), Nihsneha
( without affection ), Vikala ( maimed ), thasta (destroyed),
Nirjiva ( lifeless ), Khandit'arika ( controverted ), Supta
( asleep ), Tiraskrta ( reviled), Nica ( low ), Malina ( faded ),
Dur‘asada ( dangerous to be approached ), N ihsattva (without
essence), Nirjita ( conquered ), Dagdha ( burnt), Capala
( cunning ), Bhayankara ( horrible ), Nistrifinéa ( over-
threwn ), Nindita ( censured ), Kn‘ira ( cruel ), Phalahina
I"

( fruitless ), Nikrntana ( torn asunder ), Bhramita ( deluded ),

Sapta ( cursed ). Rugna ( diseased ), Ksata ( troubled ),
Angahina ( devoid of some limb ); Jada ( torpid ), Ripu
( enemy ), Udasina ( apathetic ), Lajjita ( ashamed ), Mohlta
( enchanted ) and Alasa ( indolent ).

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For him who does japa without being cognisant of these
defects there is no fulfilment even with millions and_,_billions
ofJapa.
 am am: 295

This Sloka, again written in code language, implies the

Akadama Cakra (see page 302 ). The words Nava-bdpa-cka
of the éloka mean she Nara or ninth, band or fifth and aka or
first houses of the Cakra. The words Dm'gaddas‘a of the éloka
mean the Dvi or second, .Sada or sixth and das‘a or tenth
houses of the Sloka. The words Vahrizi-Rudra-Munis mean
Vahni or Agni or third, Rudra or eleventh and Munis or
seventh houses of the Cakra. Similarly the words Dvadas‘a-
Aggaka-Catura mean Dvfida'sa or the twelfth, Astaka or eighth
and Catura or the fourth houses of the Cakra. The Bandhava,
Sevaka, Posaka and Ghfitaka etc. words mean as before.
Now the number of the houses for Siddha Mantras are
9, 5, l. The number of houses for Sadhya Mantras are
2,6,10. The number of houses for Susiddha Mantras are
3, ll, 7. The number of houses for Ari Mantras are
12, 8, 4.
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In this Sloka the Naksatra Cakra has been described, in
a
all the twenty seven asterisms, from stini to Revati
are placed in different houses. The alphabets placed
alongside in the houses have again been described in code
language as follows :
Pripa-PRAP-A
2 l
Lobha.LOBh-A
3 4
Patn-PATU
l
Prahyafn-PRAHYAm
l 2 l
Rudrasya-RUDRASYA Adri-ADRI
2 2 l 2
Ruruh-RURUE Katafn-KARAI'D
2 2 l 2
Loka-LOKA Lopa-LOPA
3 l 3 l
Patuh-PATU Priyah-PRAYEI
l l l l.

Khalogho - Kh A L 0 Ch 0
2 3 4
296 malaria
Iévara says : [0 My Beloved ! Thus from A to Ksa all
the letters of the alphabet should be placed in the houses of
the Cakra denoting Agvini to Revati the twentyseven asterisms
in their order, placing 2, l, 3, 4, 1, l, 2,1, 2; 2, l, 2, 2, l, 2,
3, l; 3, l, l, l, 2, l, 2, 3, 4 letters respectively in the first to
the last houses in the srial order of the alphabets. The
exception is that in the last house of Revati the four letters to
be placed are La, Ksa, Ali: A1}.
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Janina, Sal'npad, Vipat, Ksema, Pratyari, Sadhaka, Vadha,
Mitra and Parama Mitra are the nine qualitative names
given to the Naksatras.‘ One should count from the Naksatra
of the birth ofa Sadhaka to the Naksatra of a Mantra and
find out the qualities of the Mantra. ( For the method of
counting see Encyclopedia of Yoga referred to earlier ),
and fii at that rathehfifit (“its I

fiat Sifqat anti: ennui mats: flat I! 4°. n

In this $loka the number of letters to be placed in the
twelve houses representing the Mesa ( Aries ) etc. signs of the
zodiac, have been given, again, in the code language.
Here the letters of the Sloka mean as follows :

43322 2555554
Ba Lain Gau Rain Khu Ram s'o Nari] Sa Mi so Bha

Now, in the Mesa etc. twelve houses of this Rfisi Cakra the
number of letters to be placed should be as above respectively.
There is, however, some difierence of opinion about placing
the letters in some of the houses. ( See Saradatilaka VI. 3;
Brhattantrasfira, page 11, 10th Edition, etc. ).
are? mi waswgfimgmew: |
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The technical names of twelve signs;_ from Mesa

(Aries ) to Mina (PiscCS) are Lagna, Dhana, Bhratr, Bandhu,
Putra, b'au u, Kalatra, Marana, Uharma, Karma, Aya and
Vyaytl l’epcctively. See page 504 for the Cakra.
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The wise in Raéi Cakra should start counting from the

house ol'hisvown RESi (i. e. from the house in which the
alphabet denoting his Ra'si or sign occurs) to the house
in which the letter representing the Rasi of the Mantra is
found. In case one’s own Rasi is unknown the counting
should be started from the house in which the first letter of
the personal name occurs and proceeded to the house of the
letter representing the Mantra Rasi.
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In these Slokas has been described the Rni-Dhani Cakra.
( The method of construction of this Cakra can be seen in
the Encyclopedia of Yoga relerred to earlier ). If by coun-
ting on this Cakra according to the prescribed procedure,
the figure of Mantra happens to be greater than the figure
of the Sadhaka (called Sadhyir'ika) then the Mantra would be
called Rni, and if it is less the Mantra would be called
Dhani. In other words if the Sadhyanka is greater then the
Mantra is Dhani and if it is lesser the Mantra is Rni. In
case both the figures are equal then the Mantra is called
A-Rni ( not-Bni ).See page 304 for the Cakra
Beginning from the first letter of the name one should
proceed upto the first letter of the Mantra. The figure so
obtained should be multiplied by three; then dividing
the multiple by seven would give the figure for the Sadhaka.
Again counting in the reverse order from the first letter of
the Mantra to she first letter of the Sadhaka the figure lound
should be multiplied by three and then dividing the multiple
by seven would give the figure for the Mantra. In caSe the
figure of the Sadhaka is less then the Mantra would
be called Bui. Adoption of a Rni Mantra is auspicious.
298
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In this Sloka the Kulakula Cakra has been described.

There are fifty letters in the alphabet. Akita to Ksakira
the fifty letters have been placed into five groups, each
group representing one Element. The groupings are as
follows :
A A Ka Ca Ta Ta Pa Ya Sa—Marut or Air
I i Ai Kha Cha Tha Dha Pha Ra Ksa—Agneya or Fire
U U 0 Ga Ja Da Da Ba La L—Bhauma or Earth
3 R Au Gha jha Dha Dha Bha Va Sa—Vfirunya or Water
L L Am Na Ka Na Na Ma Sa Ha--—Vyorna or Sky
The Cakra is given on page 303. For the Method of calcu-
lation on the Cakra see the Encyclopedia 0! Yoga referred
to gear lit r.
nimiéefifiianfimamiz I

and Elqfi‘cfia Elsi Heist autumn is ll

“Wfiealfii amiai 1T5! Gfifil: l
asifi'aterf mi infirm: gésaafi: II «6. II

There is friendship between Earth and Water, and also

between Fire and Air; there is enmity otherwise. The sky
is friend of all the Elements. Adoption of Mantra where
the Mantraksara and the Sz‘idhakfiksara belong to a group
which are friends is auspicious. O Kuleévari ! The Mantras
adopted from a group which is an enemy of the Sadhaka
would mean destruction. Therefore such aMantra should
be avoided.
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Mantrasfor which the consideration of Siddha etc.

are not necessary :
In case of Ekaksara Mantra, Kfita Mantra, Tripuri
Mantra, Mantra given by women, and Mantras obtained in
 WW sane: 301

One should perform ‘Tapa with confidence, belief, compo-

sure, faith, regularity, certitude, contentment, enthusiasm
and like qualities.
Wmmmfifinaqga: I

are: sane" wait-Eta anemia: II 9.9.9. II

Success in japa lies in the hands of a Sadhaka who is decked

with fragrant flowers, ornaments and clothes. For others
there is no success even with a billion ofJapas.
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One should perform Japa with devotion to the Mantra,
with life dedicated to it, with mind centred upon it, wholly
given to it, following its meaning and meditating upon it.
am 5W3: gawlfiaatatq WEI: gasifist I
ammatfigmta Fad mar: nfamfi II {9.8 II
When tired by Japa, take to Dhyana; tired in Dhyana
take again to Japa. One who does both Japa and Dhyana,
achieves success in Mantras very soon.
{fit a safari fst‘ast
gtatmml
with?! §%imfit F: 213:: afiafififia ll UH II
Thus I told _to You, O Kulcsani, the characteristics of
Purascarana in brief. Now what else You want to hear ?
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Akathaha Cakra

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306
Mi
Then satisfy the Yoginis as far as possible with fragrance,
flower, Aksata, money, cloth, tasteful food materials and
other beautiful things used as Havya.
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3135?!
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afimfia nfimfi emu; gfifigfifi I

filament: fimfia are; miffii 3 Gina: I

Ea Mumfem éaatmumtaqfin c ll
Sad/mica with a Siddha Mantra obtains success
in the Six Rituals :
O Kulanayike ! Thus with Ny'asa, Japa, Dhyana, Homa,
worship and Tarpana the Mantra becomes fruitful and the
Sidhaka become: like Para Siva Himself. Only then should
a wise S'adhalra start the Sidhana for the fructification of his
hearts desire with this Mantra (dri-prasada-para Mantra).
With a Siddha Mantra the six Rituals ( Sata-karmas viz.
Marana, Mohana, Vasikarana, .Uccatana, Stambhana and
S'finti ) definitely succeed. A non-Siddha Mantra never
gives success, and on the other hand, a Sadhaka of such a
Mantra receives the curse of lhc Deity.
anwmflm‘mi males! a time I
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na‘tnfilf‘aiérsi mama a filer II a II

.NoLiberationfor a Sad/mica afthe six rituals :

0 Beloved Those who perform Sadhana for the
My 1

fructification of the desired motives through the Satkarmas

( six rituals ) do not get liberated. They, hOWever, succeed
in their experiments and this alone is their fruit, nothing
else.
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One can never obtain two fruits through only one

medium. Therefore, 0 Deveéi, the worship of the Deity
should be performed with a selfless spirit.
326 grim
One should contemplate all the injurious beings, cruel
persons, those causing strife and pain, baselessly envious.
causing disturbances in worship. evil-spirits, secondary
planets, goblins, ghosts, Yaksas. Riksasas and all other
harmful beings as falling in that fire and getting burnt up.
Thus they are destroyed in a moment justrlike moths in fire.
uwfia'mi‘ifi a argnfixnfinfin
wfififia earn firm-{m min II 8.3!: u
'ODevcsi! In whose head this Bija is
contemplated
obtains to death. From this Dhyina even Death(K§la)

mm: at
itself is destroyed.
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0 My Beloved ! Thus I told to You in brief the rituals

regarding desired objectives. 0 Kuleéfini ! Now what else
You want to bear.
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$ri Devi said: O Kulesa! I want to hear about the
Bh'a'wanfi (Contemplation) of the Guru and Names etc.
0 Parame’svara Also tell me the essence or truth of Kula-
!

dravyas.
Eva! sans-s I

2:5; 3% Slam W ed ufiqsafia I

an: mama 53w? mam?! a II II

i’svara said: Listen, 0 Devi! I am telling You what

You have asked. Knowledge of Kula is attained by merely
hearing it.
aura am man. firms: gas-fir?! I
tamaawdfhefi gamma: II 3 ||
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aalmaamwma finale: 3 a II II

855W: {Wfiaau filalaui‘t I

«as a mud wamai maqrfifil II ‘1 II

gum with: 3?; an: guigfia: I

«Fan-53m fafil‘z
Eli! as maul II st II

Prayer of Curudwa :
Bow to Thee O Lord, 0 God Siva in the form of Guru
I

who assumest the numerous forms for the purpose of the

manifestation and fulfilment of the Supreme Knowledge.
Who art the form of Nariyana, who art the form of the
Supreme Self; who art Sin dispelling darkness of all ignorance;
 334 guinea
etc., breaks the darkness ( timira ) of ignorance and removes
( haragmt ) all miseries, it is called itihasa.
mauwmqfiz—zanfintfifimaa: I

mmmmqmn: satire: fits U! n

II

Agama Because it narrates of the course of conduct

:

( acara ) with a view to arrive at the godly goal ( divyagati ),

because it speaks of the truth of the great-souled ( mahatma ),
it is, 0 My Beloved, called agama.
fifmfitmvuemmufiamfifi l

urfiufiatfirmtsam stamina n w u
Sakta: Because he is adorable by the hosts of Sakinis,
because he carries across ( taragza ) the ocean of life, because
of the presence of the Supreme, Primal sakti, he is called
s'akta.

Wimmwmfiuam
Mama
I

eta smfira’tas‘l u as n
Kaula : Because it sets aside the usual stages beginning
with youth ( kaumara ), destroys birth, death ( laya) etc. and
because it is related to the Kula without end, it is called
kaula.
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Parampaua Because it severs the bonds
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II

paid ), because
it delights ( rafijanizt ), the supreme Light (paratejasafz ),
because it is meditated upon by ascetics (Jatibhilt ), it is
called paramparya.
mama:
mama-am
mzfiamfimm firm:
I
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Sarhpradaya Because it is the essence of life in the world
:

( sarhsara ), because it yields light, joy ( [)rakfifananda-danatals ),

W
because it brings fame (yas‘a: ) and good fortune, it is called
:arhpradiya.
anfiatq azimniufi flattens-inter I
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sac Winn-i
wfilasmmifi «nihilism-St n so N
Palm : Because the whole universe itself is what is to be
quafl'ed ( pfmaizga ), bccuuse it upholds the the triads and
quartettes ( tricatuy’ka ) in creation and because it saves the
fallen ( trapd ), it is called patra.
mmmfihfimafiz I

«unfit fitment a fafim: 11

ac u
fidhdra Because it is the' form of fire ( a.\‘u§uk.5api ) ,
:

because it is dear to the creator-lord ( dhalfdeva ), because it

guards ( rakgagta ) what is supported it is called ("Id/1am.
mrmufif‘a {slit-mm: |

afiafilu'am nia swfiwfiaé u as n

Marina Because it causes auspiciousness (mafigalja), be-
2

cause it gives the Manda in consciousness ( samvidananda ),

because it is dear to all the gods ( :arvadwaprb'attmt ), it is
called milrhsa.
fimammqagfimm l

mfimsm «than tin}

{3% u so u
Pija : 0
My Beloved Because is destroys the legacy of
!

previous births ( pfirvajanma }, because it prevents births and

deaths ( jamnamfgyu). because it )ields complete fruit, it is
called pfija.
WWI! ageinmamqal
names afimamsia sigma“ at u
Arcana: Because it yields the desired fruit ( abhtfiaphala ),

m
holds the fruit of all the four classes (calurvarga), and delights
( nandanat ) all the gods, it is called arcana.
an: afientgaw a I

mam-amid 85mm“ wit u

Tarpagm Because to the God that
: is the Truth ( tattva )
surrounded by His retinue (parivam ) it gives ninefold
delight ( navananda ) it is called tarpagza.
nafitmufiuivmmmmq |
«racism-1W on: gamma u wit u
342 muiwa
Sakalilcrti : Performing Sadanga Nyasa in the bozly of the
Deity is called Sakalikrti.
Avagugighana : Covering-is saidjto be Avagupghana.
qfifi against manual fair I

mafia: Irritant fish

«mi
Amrtikarapa :
and
finfiatama: «a
0 My
Beloved
II
Showing the Dhenu
!
II

Mudrfi. is Amrtikaragta.
Paramikarazta : Showing the Afijaii after uttering K'gama sva
is, 0 My Beloved, called Paramikarapa.
Svagata : Asking about the welfare of the Deity is called
Svagata.
mi :mmqaiwfiugfimfiswa I

Mafiafihmtaamam II as II

PMJa. Syamaka( Panicumfrumcnlaceum ), Durvé ( Pniwm

Jacgylon ), Abja Barringtonia Acutangula ), and Visnukranta
(
( Clitoria tarnatea ) constitute the Padya.
Acamaniya Lavafiga ( clove ),J§ti (Jasminum grandiflorum)
:

and Kakkola ( a species of a plant bearing a berry, the inner

part of which is waxy and aromatic ) is Acamaniya.
aflaatmmraagafafinafit I

mimam afifiaafiu‘lua‘v ll QR lI
Argly'a: Because it destroys all the sins, because it
increases wealth and progeny, and because it yields priceless
fruits it is called Arghya.
fiatfimafia find fiafia a l

uai m: was»?
SWSIEIW HfilffifiF-L II 1% II
Afidr’lga-arghya l. Siddhartha ( mustard ), 2. Aksata
:

( rice ), 3. Kusigra ( tip of the grass called (Paa qynosuroides),

4-. Tila ( sesamum ), 5. Yava ( barley ), 6. uandha (Sandal),
7. Phala ( fruits ), and 8, Puspa( flowers ) constitute Astinga-
arghya.
WEI: Hausa:final?
3mm and Wasting: a: N
Elias}
II
I

II

srvfiavqafiqfiemamfifi‘aa I
34G whmmumafl
afuam gafvg 278 afizmtgna‘watfi 100
m'fii ngmf 243 mau‘af afgufr'r 254
aaé’ra‘tswmash 98 arvauifi afgufi 309
awei name-«i 161 afiaafeu‘lafaffuz 154
mafia: agaaq 66 miefiafgz'fs: 247
mamarma 336 mafia} afatasr 130
Swami ENE: 61 antenna gaunt?! 339
aafnsi 1135 am: 261 wsfaagfafiifa 281
afif‘ififl afiafia 169 awn" mfifafi at? 41
muffin Iarfa 39 am qw’ aw} 16
mg gafasnfi' a 28 mania g n‘t 263
mi awfamé 264 fl‘qiwatgamm 341
amfiuqata‘nu 42 anai Maui fl 51:?
BEER {malt 168 aqqegqalimau 314
wanna REHRH 206 WWW 200
wreak dart 148 3111!:qu fiti 169
amen gfiahzi 236 mat nth: lrfaaz 107
wamfia’mf‘am Miami @115 6:56:36 11
mmfia dart «mi 28 afasi qwmfia 144
afamafafafazali 177 arfwsrafiaiqe’ 260
arfaftfii go? anfq 96 flfflfil q: afif‘va 35
afaaa fawn fish 54 affim‘t a ase'm‘t 236
afaé‘a Wig-fie 239 afnfi‘fisq feud}- 292
arffiu g m 132 aflemaamm 338
argfifia 236: 200 WfiEmfiga‘fii' 184
3133136; 1:: gait: 197 aims-q“ Eaten
gain 186
3131133! fmfaat 43 and quad 112
afififilfzflfitfw 283 mua'fizm eat 175
afia afaatfifi 130 me: aa'mmfin 18
aim aa’mfiaa 321 WWW 173
WEI: 3:16?! :65: 217 amamrffi 194
user: gfaifg: 93F: 274 amawr‘afi éfa 191
350 @5135“er
am
mamfimfir at
mafia: 48 Izanfmfmfi an
276 qawmf‘q Famm
216
306
53313331 2'51 203 qasmrmatf 216
mama 335 weft am f? 298
36th #3151 207 max Emmi 67

W
am
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am 51a":
300 qwfi fifirfisufl
212 qamaéa fish
110
278
asaiafiarq fimfa 49 Warn: :fl 3% 48
asa' Hausa an 149 qan gust fizafgx 92
safari aiatfiwni 48 qafimfi fafng 207
38:16!th éanfil 53 @figahfm 288
muffimfim 88 QRH am «Ea? 321
aw'ffimm fifif 4G I13 units aam 120
Emma unwed 65 qmrral a'm 151
asahamw wearing 53 qaa‘nat’ «a: 343
waffle} faawnfér 51 qaafqmiflema‘t 288
swimmer: mamafwfa 53 qar. Isa: :11qu 118
asa‘icaufssfawnm 323 qatacgafi mi 93

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75
81
mafia gaequ
qa‘ faalrg’fi
36
85
fifi'fia‘fiaalfi 307 qa‘ aifiusnr'f 138
2mm: qt; mg: 68 qar' smean gaunt?! 313
q’ :1 3a: East 81 Q'q‘ maagfifa 85
mmfiwa: f‘mu: 239 qa‘ m amfm 31.8

m: am an? 23 Q'q" u ga'aéfa 187

Qiatfq =r Eras: 213 qa’ a1 a fife-u 240
qfliffiag; qa 118 aa‘ 1:1
mamas; 191
qmra‘ a $3113 145 q=f gem sfaqé 191
@5413 $1qu?! 122 Qif aegis: Humane? 202
@tfié $151131 122 r131 £1152:
an: 124
qmfihmmef: 13 ad #:111112an 134
I131?! WITH! 213 3% (Fat-11 331i! 124
354 uaflqngqumzr

gsa‘fiawmfiqfi 139 gifm an: 230

gaa‘qaatna'; 246 1121:?" éaam" 216
36 €aaamem 133 Eéi urtiéé 230
fiamlfwm a 233 gamwua'ealq 328
31533:" aim
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14

gm: um 21‘: 227 “1% WE"? 284

gamma!
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226
234
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129
152
gum: final: 224 mg“? 6613' 128
gsauusmmsr 246 magmas} 5a: 237
geared aa‘ Em 216 mg”: a aha-351 91
gamfifi flung? 212 rhi’tf‘na‘i Iqlfatq 189
gsnffigafis 213 afixaigmfi 3:763! 136
gsmgarma 146 urns-«1Htgfififi: 111
gmfifigams 277 113311er gem? 320
gfimmfil 328 afat Siammfaa 320
\wmw 263 @fimfmi 324
gfiffifil‘fiffiii 221 mfwfataafift 200
gar-Inga; wig 235 gran urgmu' 255
{[665 qfici 230 a? a? HI‘GIEi amt 81
gafaemfiul a4 271 mam smfa 310
gsfimfgat waver 40 emfiaai msf 253
1m: smnffiaré 239
234
am Eli“ mil 208
3ft: firmgfigm amnsfl afafam 208
1m: wé maid 233 aa‘ssfmq u‘tfim‘t 151
gamhmiw 270 iii Hagan 153
amide: «mafia 258 aimed g 1161??” 157
ng‘tf'gaf fa alséair 229 mm} afieflfl 132
1m qgsugfag 228 fig: inflame} 188
1m afwfaé neg 231 agzmei afiq mg 63
gifiafiafimt 311 «Emmi: shin: 128
358 la‘mg‘m’wfwem

31:?! 2‘13' :1 153 mini aei aé 176

a mu?! Imam: 33 3min?! {am 119
mtfiaifiéafi 6 2213' 833mm 342
aha: zfififi! “'3 305 211183 a gig 25
611651?qu 245 3:85 a 8551, 277
Ears: mafi' 288 £213me 36
Elma a: gzfiq 198 anis'r agarifi: 305
Brahma: ama'fi 85 3318383 11‘: 315
Firm? mfifi 312 animal} guitar? 73
fqattat-i 31 a? 5' 79 atftasrgzafinm 10
fwmamra 76 mim‘ragm 276
feralqanfima 78 faafiaéfi'gal ' 323
fwamgaqfima 80 Family-fig“ 68
fiattgfima 83 air?! smimfitai 286
fialqamsa waif: 74 faafi faafi 200
fatamfsztsfia 189 faah =r th=atif 214
ffimfiiq‘tsfia‘ 185 é
famrnatena'r 141

W
ffififif‘aqa‘
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127 Famasratalu
188 fawnalemfiq'
335
85
finrcf zfl snfififu 63 31am niaflfia 274
Mzwégis 282 31:11 2! fafaeu 91:1! 274
fawn? zfisifiéfi' 191 flanges W81 282
aemswfag'ram 37 é’rmfi wgmffi 58
mwfifi 176 a'TamtrqatmaI 266
mi 31%: fitnfw 27 61m fiat: afield 275
amfil rhfiam' Fa 23 itmfnawwfa‘i 276
ammfizanwa‘ 82 €1me =r $1131 277
amfufi airi 245 afiqmmmgt d1 284
afimra gm: 202 aha we wanna 130
zfimtgaw' ami 23 2'13: marmi 3:41 193
afemmrgefi gem 325 €111?er uglcafian 339
 lahqngmfim 361

artist-1a aria 90 fatamn :11 103

mffia 51¢ :11 91 133
mafia meta: 209 247
mfaaai :11 1'1 129 188
31mm: 1611'"? 18 1mm a‘fi Famfir 43
mafia fim trafr 113 fagagzaafim 172
61516 ga't‘qqi afii 64 1‘6qu straw 1: 116
mfia arfsa 199 fiifla‘ trai 203
mg «1151 #9119 174 fawmm: 162
12mm finfift 102 Ham fafiaa: 291
fazfiafi fafifiq‘t 167 raga} faawgu: 167
filifi qa that mam: 10 fia‘tsf‘q an 199
ffizfifi'fl flaws: 166 {mafia-mam 299
flung} fifim 248 fish-51:33 araw' 209
figwfi 611m 169 fia’ graft me? 175
Magus} 1151 55 #1216
«War 160
1212351113 alfq 235 summfira 336
faeu' #fwfaafi in: 220 agmfirfifis with 121
find aqaagmt 344 rim-11m at 153
Tam ifwf‘afi' and 309 11' 16' fire mm? 82
ffiwfié fa?! 205 11313611? ennui 74
faefi #fnfafi: ma 247 qagarageq-sr 167
W1mm 242 95951”: Wed 111
fazrfciqmam: 12 931131111111 308
famrfirfi‘iflu 133 wag wfin aim: _69
faum‘tqm fwd: 93
W912 341
Ema; am: 31 951%?! 151153131:
Q: 261
Fafifwmnfim‘t 80 an-a ézmafi‘w 16
faw'fiufiuil 270 mea'mQfi 150
fat-«streamer 323 qfafiiawgma 241
fmmfafiw a; 121 6111111 elffifiwi
112%
127
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wan-Emma 252 Hi IITI'I mm: 253
wammursn: 144 INT?! flash? 76
wafiwehqaa 198 whim: q: 116

mm
I12

Merriam
232
285
qgaafl‘zfitm:
«9121:61th traffin
38
38
mfiagmflfi 255 mafia ffififla 238

Wm
men-Gun?
67
313
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qfiafi
fiat
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53
130
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wamafitfi 317 “qu a “as;
qummawtazma‘t 58 qfiiafiaé an} 153
minimal-s?
qtlsnmzafimaq
319
58
wlfilrmi
mg
quasar waif:
137
209
qumatztmsfluw 59 mmmfaqunef 309
“mantras?! In 58 «mantra: 219
wan-Item 66 Inga wasn't! 68
Wmmanmcf afia‘ 59 qlanmafi FIFE 235
«manual! 54 filamui In'é 235
'1me
Wind
:1 55
60
“113W mi
mi «may?
234
342
Wm“? 154 Ina: fwfite'r shafi 140
WM:
mmmeuqua
fan: 313
107
qnfiz‘ can‘t-gm
mad Hmngqi
310
93
w firms-nae! 220 arm-gfm 337
fiftfifii new! 208 mamga’: 177
warm “5131' 214 qmaimma’ 22
q? refill fauna 264 qm‘iflmfiw' 211
mini Iii 3, mm 36 mm: filmm: 14
qfiamfim 67 WWNWW 332
ma {Nani
qa'mat mmas:
243
49
W mm
Mama-Fa
253
334
w? aac'fr 3; 83 mm: min: 23
 366 la‘mgwfdn
newniaguflai 103 WWaztalig 329
m nimfzfimni 95 1161136 1'? 153
when armed-1 23 fimfififid 246
«$551sz a 105 nits-(film? 184
«fart firm shim: 95 mi mm 325
11mm Haw?! 41
mm tithes 116
wmuz'
WI 208 mxamgwum 309
113' «in! 181 WI annuaiq 229
1mg in} 33‘! 101 Miami fwlaai 81

WW aflq’ 95 $213 gnaw? 101

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83
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52
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wggfi a Wit 193 mfaawfzig 299

«W fit
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261
77
mifi liméfi
w": swam:
121
311
snare:
Ingmar!
WIFE figtenfi'
94
318 mm
anti flfiia‘u'
231
289
was? $13 191 1mm? twufu 103

mm: 342 when“ tma' 221

mm
mm iaai um
335
134
flair fang-gran
waft faPangé'Fq
305
306
um fifiaumi 106 Wm am 119
mmfit 7] $1253 225 reimfia m: 139
11381 1:: aft: 289 minim faqfifi 134
wawafivnaz: 249 warm nfdm 306
film fmfi 299 whafl 5?: 290
:rvfifi (fife anal 190 Wafim éwi 166
fia’mfim snail "
271 «mafia! 275
1111 11:33:11:
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38
'

nfamuttlnfa 300 11181113 qfaaa 119

mfuaaqfiw 314 111811 mfiafi 286
fiaéiimfififa 317 11111313111 mi 31:11 :
96
natammtafifi' 139 1111111me 337
11319191111101? 38 magmas: 137
83131811169611: 337 111211311
was 243
‘

11311321 1111’!
gm; 254 111115031111?qu 56
116111121 563111 117 111m; ferrué 1118's 96
111% «El fawn?!
11311111 113m 223 185
113mg snag 315 fag-111mm: '310
1131111821 amfa 99 1119;: Irwin 273
«31111313829111 87 gfts: mafia 151
HENRI mm :86 87 gfifim :1th 18

M
'
1131111111 311' “mi 71 Wm 1,71
113111131311 611111 87 13% mtg? «fa-(i 152
NEW and 11:- 87 53' 511138 311131 336

W
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WW
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41
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111nm g 8153' 97 1% small 313
11mm 1118sz 152 1155811113 air ‘169
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mai fqat' 111111
338
216
WM
fiaaq’wflim {15
14
24
filfifl mm
Mlfi
283
WW ‘
339

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182
177 5w
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'.
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284

in“?! fififififi'i’lfl 93 '11: WE! a 3mm '186

111mm 1‘: 8mm 35 '11: 11113161 58:11:?» 33
370 msamfitflsr
mffiamgfafifta’im 167 amwflmflf‘a 313
n‘tfagaqamma 330 mmm 227
117121321311:qu 332 ma} ua' 296
Ifi u‘gafiimfi 31 amathai we? 249
d1 mama-we} 287 mart: awn 6mm 72
it was: gfifififi: 173 arm sflmw 203
it an 3111?“ min: 25 Fafiq flaming, 293
til mmzufiwu 30 fafiFafiu‘r 317
1:1 7:"
ma 253 Fawffififisr: 106
an
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144
WWW
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u‘fi aafifiqmemaq
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and
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“Gain Inn ham: 276 a‘fisfetfi dram 197
qu
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Iamfa taunt 343 tfi Flaw 168
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mums? 3r: 317 inmtw'rm 285
mm: at“!!! 284 WWfié 87
amiéfa
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has seam mama-vi 280 11221151 1m 5:1: 55
ftqatanfq anffia 169 aaf=a Emmi 14
ftgqu =1 «1qu 210 m&
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129
finavftaugzméu 31 aéagfilfifa
mm mm: 202 aamlafigf Elia 134
fifimieg a‘fig 183 aamt Hagar 86
fizé mw' cna: 151 «1sz firm $1161 269
51 E31“
aaaif 84 with fimaa‘t 269
6'1 5'1 aazi $131311 76 mismgnmt fate: 258
 Wm‘g’fim 371

IE IE agzqf: 197 fem amfzaxi’m 113

Emmi
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147
324
fan! vim 1a!
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198
205
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amwz‘rfar-ifi 15 film-13‘ 31mm 56
mm? WEE! 311%: 117 fifinfifim and 234
Elm?! gum. 74 Emma «new? 228
mwfi 323mg 117 mexfem 300
was! llama 222 fan: «31min 226
mTaawgfifia 323 faqu‘ffa mug 116

mam
mam" new?! fan
253 fazm gnaw? a:
299 fawn «isn't»:
29
26
misgmalfqmwi 136 fafaéufifiifi: 181

umigsmfmm 136 31am? Smashunfa 151

afit snfi figs-ma 311 Emmi n‘taw'r sma’ 114
mi gi 111?. 296 finmafia’tatfla 135
mffigmmm: 298 ai'rerumafiur 331
anamsnsrmfiw 149 alga! qmqfi 215
ammqufafiafi 271 afmaé gga‘hfi 235
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m 13m 153 an" autism
299 gen 111mg 2313!
325
Faummmfzgfi: 41
fife?! at?! 61?? 163 at}! u‘: qftaxa‘a 179
FEE; mar: 260 qwnahfigai 243
fiatéfifi; Mai 85 iamagumfa 46
fimafiz a qa‘fsa‘t 32 éamagtwnfa 218
faumt wanna 278 331mm? sha's 37
Him am afar 44 azmmarammem‘a
ffla' 113-11725: 319 fizmalcfishi 15
fam aw? a «‘13: 262 malmrfiur 199
mega anqu fizmcrgtma; 15
374 la‘tflgmfwm

aflmammamam 64
«a sflmgfl 223
afisnataqmfiafi 55 amalgam 123
afimanqumfi Elan} 59 figufifiscfla‘ 290
Wamaawla 329 afiawufasrref 170
MI m 72 figszzmma 330
mama“
gafiwawa
211
335
9%: m: eaten:
9551917: film?!
11 10
245
mafimgmali' 310 afmmmfirmq 264
9:: initial Eéw' ninth-13am 273
fismafi' mm 215 a a ahmtw‘rfa 183

mm wfa 318 afifi a srqan 144

nqfimafiafga 131 «mi: gram-vi 149
mfifiwalffi «fear: 15 usages than: faiai 10
Wfif Emmi 251 enema-Mama 100
1131mm 8331!? 316 Hal gzmgn
fizfifirfi itswfir 36 Gm 111mm? 168
avian m 291 «21 affiuqfiz 315
shunafiua mi 285 Hatfimn 2W: 250
«#:66qu mg 123 Gamma-a 249
3W5 1W?!" 112 a W: erg 175
WWW 256 mutt”? mafia 196
rim! figment: 17 mm 11616361: 73
thwart
éafi gzazgfiii
W 334
281
afwnaunfié
a wmgwges: 56
dwfiw fa-afiamg 220 aalfiamgasm 155
tiger: fififift 174 «mg wag: 202
fiaufiufia its? 84 a wfitqaam 56
@131sz 269

W
airman Purim 268
éam 29 amtaflz'racu 104
8 anti: :1 trfatnq 51 amiafia a man 100
615613981 emu-ma 121 Harm" ggfa: 156
 mam: 375

ENE?! arm-«fife: 130 £1inqu when: 280

awcafiamshf‘a 196 a‘a’mmmé 34
anmfia Here? 39 aa'sraltai fia 243
«We: fiat: 175 aima‘ at“: 48
agsamfi «is 144 aifimfima 321

m a char)
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182
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aiafig aim
259
49
$131513? 148 Gianni 3ft! 317
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aim mafaafi 164 aésfitfl am {115: 171

Wimam‘r: 111 aifafzm‘fia? an: 224
atn‘la: qtmasz: 151 «item? mu mg: 171

“WE "WW?! 99 @5qu If: amq 232

«minim 282 afimniam: 247
a a: an?! fix 52 WWW: 218
I!INT a wig 51 «Haze—«i 256
afia‘tqeu mg 135 «imam ‘a‘zr 23
H
mm
Hammad: an:
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56
«in? afimi
aimwfq 1mm?
201
48
at? gfism gain 237 «:wa «mam 154
«a?tanagamn 192 a la} a emit 51
aim? faa'h‘isfq 30 mm: ‘wi 31% 185
aim“?! wag 178 mi a W 209
«imam 194 a for?! 13663!!! 226
aéfiuffergm’ 245 use} salami '
282
fimafisfi: 259 Enema m as
aimu mafia 327 «Tam aa‘t "3W 33
ain‘t Infiz gaff 174 aimfwgmqefi 14
aa‘: 31am? (new; gewfi 223
aim“? sh? 173 amt thatch 344
affirm: 231i! 27 mate; mam 2.9.3
 376 Ishtfimfirm
mini a‘tfiq 209 Ea":
{1.363 247
alsunfafifa guk 324 guanfamiw inf-q- 42
alwaluwfifin 308 Quasi—«fiat aim: 94
atmfaa’lsr‘a mm 294 {men-‘1 mafia 42
mm": gala! faul
umweh Fatima
57
236
gt! 3 mm fua‘t
42
gtmfas: 101
mu‘uaunfiia 331 gafifltualmfil 90
méfirfifz a'iig 99 ggm=é faammu 139
111%: wfi mil 92 gf‘aagfaa‘t natal: 294-
mafiqustgai 2ft 63 gemazgaégf‘a 110
mfaaflamfnwfa 318 gem qeqtaar 116
faam‘nilsalafia . 317 qimrfigt‘t 284
feign mam am -. 322 qafia‘Imfiw 192
163nm;
'faafaa‘t-
gm "' 282
294
fifefim nga:
am a germ
115
emu 101
.— fawn whi- 293 fifia agent? If! 103
”ffifllfiélafiifi .1 251 £13 ifi 3-1: 3% 31
161161? flank 294 a‘lmgfi thew:
féaiiwan‘u 342 rafi‘na‘t qfwfir‘t 290
fafagwqé Galina 129 «Mafia? was: 332
faafi «mafia 119 611°11me ma‘ 157

Wamw 301 aflfaé 135131: 239

mmlmt 218 a‘lffl‘ififil: 144
gen! nfifif 'fiefi 213 wmfawamefil 248
gent? ma; 323 afigwfmaai 145
gain wait £1 11 Ff iii-am gnu: 156
:1;qu trvaui an 174 mammal all”! 237
gwfig wig 55 an?! 11%;? E‘Fa 314
gailmn a 290 mm: f‘maam:
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 Tantra Granthamala
l. Sivasvarodaya : Text, English Translation and Compre-
hensive Introduction, by Dr. Ram Kumar Rai A unique
work on the Science of Breathing and Predictions based on it
ranging from telling the past, present and the future.
Price Rs. 15.00
2. Mantra Mahodadhi : Text, Nauka Sanskrit Commentary
and Hindi Translation by Dr. Shukadeva Chaturvedi. The
most comprehensive and ancient Text on Indian Mantra
Sadhani. Price Rs. 150.00
3. Mantra Mahodadhi : Text in Roman, with English Trans-
lation by Dr. Ram Kumar Rai. Very shortly
4. Kamaratna Tantra : Text with Hindi Translation. by
Dr. Ram Kumar Rai. One of the major works on Applied
Tantrasastra containing charms, rituals, and novel medicinal
prescriptions with a fine blend of Mantra’s'astra and Ayur-
veda. Price: Paperback Rs. 20/- Cloth bound Rs. 25]-
5. Kularnava Tantra : Text with English Translation by
Dr. Ram Kumar Rai. Translated for the first time, the work
is the most important source-book of the Kaula school of
Tantrism. Price Rs. 60.00
6. Hindi Mantra Maharnava Text with Hindi Translation
:

by Ram Kumar Rai. The most voluminous and compre-

hensive work on Mantra'sz‘tstra containing full and step by
step instructions for the worship of all the gods, goddesses
and demi-gods, witchcraft, rituals, charms and various other
practices. Being published in three Volumes :
Vol. I Gods Vol. II Goddesses Vol. III Demigods
Varanasi Tantrika Texts Series
1.Matrikabheda Tantra : Text and Sanskrit Commentary,
by Dr. Ram Kumar Rai. The only Hindu Tantra on Indian
Alchemy. Price Rs. 15.00
2. Tripurasarasamucchaya by Nagabhatta with a Sanskrit
Commentary by Govindz‘tchar) a. Edited by Dr. Ram Kumar
Rai. The one and only ancient work on the practical Sfidhana
of Tripura Devi with all the ritualistic details. Price Rs. 8.00
Tripuratapinyupanisad : Text with Hindi Translation
by Dr. Ram Kumar Rai. An important classical work conne-
cted with the worship of Tripura Devi. Price Rs. 3.00