Principles of Pafupata Philosophy

1. О good-natured Sfita, experts in all scriptures, be long-lived, as, О scholarly one, we have been made to drink the nectar of Krishna’s stories by you.

2. What did Narada, the favourite of the lord, ask him after listening to the Mokshadharmas directly from the mouth of Sanandana?

3. The great sages with Saunaka as the first, the mind- born sons of Brahma having perfect achievements and busy with uplifting the beings, roam in the worlds.

4. О blessed one, Narada too is ever devoted to Krishna, What auspicious discourse that sanctifies the world took place when they all assembled?

5. О highly blessed one, You have asked very aptly, you, who help the common people. I shall recount everything that had been asked by sage Narada.

6. After listening to the eternal Mokshadharmas uttered by Sanandana, О excellent one among the scions of the family ofBhrigu, Narada asked those sages again.

7. Vishnu, the lord of all gods has been glorified in the Vedas and in the Tantra texts. He alone is to be propitiated by all those who seek anything (in the world).

8. О leading sages, what arc those mantras whereby lord Vishnu is to be propitiated? Who are the different gods to

be worshipped by those people who consider Vishnu’s feet as the ultimate resort.

9. О brahmins, Instruct us on the Tantra (special religious and philosophical doctrines and rituals) of Lord Vishnu which would be useful to the preceptor and the disciples along with the mode of initiation and the daily morning duties.

10. О bestowers of honour, tell us about those holy monthly rites, oblations (homas) etc. and thejapas (mantras worthy of being repeatedly chanted), whereby the great Lord would l>e pleased.

11. On hearing these words of the noble-souled Narada, Sanatkumara, the holy sage, resplendent like the sun, spoke:

12. Listen, О Narada, I shall tell you the Tantra of the Lord knowing which one may, by means of pure devotion, attain to the unchanging Vishnu free from impurities.

13. They say that the great Tantra consists of three Padarthas (categories) and four Padas (sections). The Padas are called (1) Bhoga (enjoyment), (2) Moksha (liberation), (3) Kriya (holy rites) and (4) Carya (ritualistic observance).1

14. The Padarthas arc but three: (1) Pasupati, (2) Pashu and (3) Раба.1 2 The individual souls are all called Pasus while Pasupati (Lord of the Pasus) is Shiva alone.

15. О Narada, so long as there remains the contact of delusion with the characteristic loss of consciousness regarding their true nature, look to them as it were dualistic.

16-17. Pasas arc fivefold with different characteristics and separate names. The Pasus are of three kinds: Vijflanakala, Pralayakala and Sakala. Of them the first is attached with Mala and the others are attached with mala and Karma.

18. The third is known to be subjected to Mala, Maya and Karma. But the first is of two kinds, viz., Sarnapta Kalusa and Asamapta Kalusa (the completion of stains has occurred in the one and in the other the stain is yet to be removed).

19. The second whose stain is yet to be removed is ag^in known to be Pakvamala and Apakvamala (the impurity has ripened in the one and not ripened in the other).

20. (a) The two Vijftana and Pralayakala are located in the pure path; while Sakala being subjected to Kala (impurities) wanders about in different bodies (Bhuvanas) in accordance with its Karmans.

1. According to aaiva Siddhanta the subjects of discussion are three. viz Pasu, Pati and Pasa. The system comprised of four divisions which are known to be bhoga, mokfa, kriyd and сатуй.

2. Here Pati means Shiva. His essential nature is cit (sentiency) and kriya (action). Shiva is one, all-pervading, free, eternal. He has been described in the Tattvaprakasa of Bhoja in the following manner. Cidghana eko vyapi nityah satatoditah prabhuisantah / jayati jagadekabijam sarva- nugrahakah sambhuh // After liberation jfva also becomes Shiva but in order to differentiate both, the liberated soul is termed as Muktaiwa. While Pati who it Shiva himself is ever liberated and ever free. He is the sole agent of five functions.

Pasus are the jtoas who are under three kinds of fetters railed paias. As ptias are three, namely mala, miyk and karma, the classes of Pasus are of three kinds. They are known as Vijftakalas Pralayakalas and Sakaias. The first kind of Pasus are bound by the single pisa called mala while the second kind are bound by two kinds of pasa called mala and maya, while the sakaias are bound by three kinds of pasa, namely mala, maya and karma.

The Sakaias have bodies and sense organs. They experience different kinds of bhoga due to previous karma (deeds). So long as karma lasts they have to pass through innumerable births. Not only that, they are fettered by three piias.

The Pralayakala souls become free from the burden of the body and sense organs during pralaya, great dissolution and remain there as if in deep slumber, but even then these Pains remain fettered with two pisas namely mala and karma. They are named so because they remain in the state of liberation during Pralaya and arc free from kali in Pralaya.

The Vijfianakala souls have got the ripening of malas but as this ripening has comparatively grown more in some and less in others they are placed in different positions as regards to their prerogative rights. Though free from malas they have not been given Shivahood because they have the little trace of adhikirimala i.e. they have still the tendency of enjoying the hierarchical rights. The Vijhinakala, whose mala it in a high state of ripening, are placed as vidycfvaras. They are eight in number.

21-22. (b) The Pashas are of five kinds.1 The first two are born of mala and Karma. The others are born of Maya, Tiro- dhanafakti and of Bindu. Although mala is a single entity, it has diverse powers consisting of hiding Drkshakti(the power of knowledge) and KriyaSakti (the power of action).

23. It is like the husk of rice to serve as the cause of bodies of Atmans in the world. Karma is of the nature of merit and demerit and is the giver of diverse forms of results and experiences.

24. It is abiding in the analogy of sprout and seed permanently in a continuous flow. These are the natures of the former two. О brahmana, listen to the others beginning with Mayiya.

25. The greatest Atman is eternal with the property of Sat, Cit and Ananda (Being, consciousness and bliss). He is Pati of all, is victorious and all-pervading and is the only seed.

26. The excellent splendour of Sambhu never disappears nor does it rise. It confers bliss and assumes the form of knowledge (drk) and action (kriya).1 2

27. The aakti, by possessing which, Shiva is able to give enjoyment and liberation to the paius, is verily described as the first, the single and of the nature of cit.

28. Being impelled by Shakti bindu comes about, the nature of which is knowledge and action and is known as Shiva, the cause of all categories and is all-pervading and immutable.

1. Pasas arc fetters by which paius are enticed. Their number is five, namely those which are born of mala, karma, mfyd, tirodhdna iakti and bindu. They are also known as the group of five objects (arthapafteakam). It is said:

Malaih karma ca mkyh ca mfiyarthamakhilaxh jagat / Tirodhanakarl saktirarthapaficakamucyate //

Some read “adhvapaiicakam” in place of ardhapaficakam. In support of their view they hold that all the thirtysix categories come under six adhvas, namely шгца, mantra, pada, hold, tattva, and bhuvana which in their turn come under five kalAs, namely niofti, pratifthd, vidyd, ianti and idntyattta' Hence they say

Maladijftb?adadhvnab tattvadyaste ca paflcadha / NivrtyadivibhJLgena taduktaih hyadhvapaflcakam //

Nodayati у anna naiyati nirvati nhvftim prayacchati ca / jfiinaknyftsvabhivazh tattqah Simbhavaih jayati //

29. The Saktis beginning with iccha taking their resort here perform their respective functions. Hence, О sage, he is known as all-graceful.

30. When it (Bindu) is desirous of creating the universe in order to show grace to the sentient and insentient the first stir evolves in the form of nada and the world beginning with Santi etc.

31-35. О greatest of brahmanas, that is the Shakti category which has been mentioned along with its limbs. From it the evolute SadaShiva category comes about where the power of knowledge is neither predominant nor the power of action is subordinated. When the power of knowledge has lost dominance and the power of action comes to prominence, the category I sh vara, which is the agent of every object comes about. When Kriya (action) is subordinated and Jftana (knowledge) becomes prominent the Tattva then is Vidya the nature of which is knowledge and enlightening of all. Nada and bindu arc called sakala and are located in the sadakhya-tattva, while videSa in the Isvara tattva and mantra in the vidya tattva. These categories are described as Suddha adhvan (pure path).

36. Here, the direct cause is Isa and the material cause is the lord of bindus. It is certain that as these five are devoid of time, there is no sequential order in them.

37-39. Because of the functions he is imagined to be such. In fact, there is only a single tattva which is named Shiva possessed of diverse Saktis. Because of the employment of Saktis the differentiation of them has truly been formulated. For the purpose of showing grace to the sentient and the insentient the Great Lord has assumed forms and confers grace to those sentient beings obstructed by the primordial mala. The all-merciful Shiva gives them enjoyment of fruits and release as well as makes them capable of doing their respective functions to the groups of insentient beings.

40-42. But release being identity with Shiva and the grace of cit is not possible, because Karmans are without beginning and hence without experiencing them individually, the immutable Lord Sambhu for experiencing them instantly creates bodies, subtle instruments and worlds, for without an agent, from the material and instruments no effect is seen to come about.

43. Here the instruments are shaktis, while maya is the material. She is eternal, one and inherently united with Shiva and a being without beginning and end.

44. She is the common cause of all Purusas as well as of the world. She is the mother of delusion by nature and consists of Karmnas of all beings.

45-48. The Lord of Vidya by means of saktis after causing disturbance in this all-pervading subtle maya, the highest, and after having taken consideration of Karmans, creates different bodies and their instruments for the sake of experience of Jivas. Maya which is made of various Saktis, at first creates the category of Kala, which, in its turn, creates the world of the future, past and present. Then this maya gives birth to Shakti with the characteristic of restraint.

49-50. As she controls everything, she is known as niyati, then, maya, the eternal and the cause of delusion to the universe, gives birth abo to Kalatattva which has no beginning and no end. She does this by making a unity of all malas and throwing them as if in one corner of the Jivas manifests the power of agenthood in them. For this reason she is known as Kala.

51-54. She does her functions upto bhu(the earth) after being subordinated by Kala and niyati. This very Kala again, in order to show the objects of experience to purusa, gives birth to the category called vidya which is of the nature of light. She after piercing the vigil of knowledge, shows to the souls the objects of knowledge. Truly, for this reason, she is the instrument. The atman makes all things object of experience by this excellent means.

55-60. The manifestation of consciousness regarding its object is said to be the experience of pleasure and pain (bhoga) of the experiencer bhokta. Briefly, the intellect that assumes the form of object as pleasurable, is the object of experience and is related to the experiencer itself. The instrument is called vidya. If the intellect were self-manifest like the sun, but this is not possible because it becomes the object, hence it depends uu some other instrument (Karana), hut for vidya it is possible for it to present the object before dtman. Because of its relation with the instrument and others, it is possible to make itself intent on having the experience of enjoyment and fruits in accordance of its effort — and hence its agenthood is established. If it is accepted as being devoid of agenthood, the term bhoktr becomes meaningless. Moreover, the behaviour of Pradhana towards atman, if it had not been accepted as the causal agent of the instrument, would have been useless and the enjoyment of fruit would have been impossible. Hence it is atman who by means of vidya is the employer of all instruments to be accepted.

61-64. Then Kala gives birth to raga as the limbs of vidya for serving the purpose of enjoyment to the Purusa which again is urged to move to work, for this reason it is named as raga. When being limited by all these tattvas during its state of being theenjoyer, the eternal atman obtains its name purusa. This very Kala gives birth to avyakta for the purpose of its (Purusa’s) enjoyment. It is the cause ofgunatattva which is the source of seven knots. The gunas in their support do not undergo differentiation like the one in the earthly state.

65-70. The substratum belonging to them is called avyakta. Possession of three attributes (gunas) is possible because of avyakta. They are sattva, rajas and tamas, with light, movement and obscuration or obstruction as their respective characteristics. From guna emerges intellect which has the nature (adhya- vasaya), determination as regards object of knowledge. Qualitatively it is three-formed and also in accordance with their functions it is said to be so. From mahat evolves aharhkara which has the function of egoism. On account of differentiation in it daily transactions with objects become possible. It, again, becomes three because of the difference of three gunas like sattva, rajas and tamas which again take the name of taijasa, rajasa and tamasa. From the taijasa our sense organs of know ledge along with mind evolve. As they have contact with light they serve for the purpose of enlightening. The organs of action originate from rajasa, the cause of activity.

71-73. Tanmatras, (five subtle elements), the source of the physical elements (bhutas), are born of tamasa. The mind has the nature of willing and its function is resolution. The citta has dual functions — effecting the state of the expcriencer (bhoktr) and delivering the object of experience (before it), for it remains ever engaged as an instrument functioning externally in accordance with its suitability. By means of resolution abiding within itself it facilitates the sense organs to function, and then again brings them within. Hence the mind is called internal instrument (antahkarana).

74-77. These internal sense organs arc of three kinds, viz. manas, ahamkara, buddhi, volition, energy (samrambha) and awareness (L>odha) are their modifications respectively.

The instruments of knowledge are the ears, skin, eyes, tongue and nose. Sound, touch, colour, taste, and smell should be known as their objects of knowledge. The organs of speech, hands, feet, organs of evacuation and generation are the instrument of action. They are engaged in the action of speaking, receiving, moving about, excretion and enjoying. There is no activity without the instruments (Karanas).

78. After taking hold of the thing to be done by means of ten instruments, activities are performed and exertion is made in it, for lie the soul is all-pervading but the instruments are not so.

79. The five subtle elements are the ether, air, fire, water and earth. Out of them the bhiitas that are born are said to possess a single specific quality each.

80. Hence, in all the five there is sound, and touch is found only in other four, colour in three, taste in two, smell in the earth.

81-83. The functions of each are giving space, assembling (vyuhana), enripening (рака), collecting (samgrahamt), holding up (dharana) respectively. The earth and air possess the quality of neither cold nor heat, in the water and there are cold and heat respectively. The colour of the fire is shining but white in the water. The earth possesses white and various other colours. In the three bhutas there is colour. Sweet taste is found in the water only but six kinds of feptes are found in the earth. The smell in the earth is called fragrant and non-fragrant.

84-85. The elements are endowed with qualities and nourished by tanmatras. The bhutas (elements) have these special qualities but they are devoid of any special quality.

These five bhutas are placed everywhere. The entire movable and immovable world is made of five elements.

86. Now it is being reviewed how they are located in the body. The bones, flesh, hair, skin, nails and teeth are earthly ones.

87. Water is present in urine, blood, phlegm, sweat and semen etc. Fire is present in the heart, in digestion, in eyes and in the bile, because its functional attributes are found there.

88-89 Kala is the employer, from its beginning to the end of the earth — these are to serve the purpose of the soul (anu). The entire categories are planned for giving distinctive enjoyment of each individual soul.

90. Thus the tattvas beginning with kala are distinctly associated with each individual purusa. They wander about in all bodies on account of their past karmans.

91. The bond (Pasa) called mayiya envelopes the universe. From the earth to Kala it is known as the impure path (asuddha adhva).

92. Whatever is there in the sphere of the earth is of movable and immovable character. The immovable are the hills and trees and the movable are of three kinds.

93. They are svedaja (sweat-born), amjaja (egg-bom) and jarayuja (womb-born). There are eighty four thousand hundred of yonis (wombs).

94. Wandering about in them the jiva once obtains the human body as a result of its previous deeds. This body fulfils all sorts of desired objects.

95. It is very rare that one is born in the higher families of brahmins due to meritorious deeds of higher order and specially in the region of Bharata.

96-100. The birth occurs by the union of the male and female and by the mingling of semen and blood. A drop containing both enters the womb. If the blood content is more the child becomes a female. If the semen content is higher the child will be male. When an atman is encompassed by mala and karman, it is known as Sakala. It remains then in the womb, is nourished by food and drink consumed by its mother. The body goes on increasing by fortnights, months and the period of time. The soul is afflicted with pains and suffering and the body remains enveloped with the embryo. Thus stationed in the womb it remembers the meritorious and non-meritorious deeds of previous lives. He remains dejected and afflicted.

101. In course of time the child causing pain to its mother and being afflicted itself descends down-faced from the womb-machine.

102. It remains still for some moments, then wishes to cry. Then gradually it grows up day after day.

103. It attains youth after passing through childhood and paugashda stages (a boy, one from his 5th the to 9th year). In this way the body of the embodied soul comes about.

104. After the attainment of rare human body which is beneficial to all, one who makes no effort to get released is the most sinful of all.

105. The general characteristics of animal beings are said to be taking of food, sleep, fear and sexual intercourse.

106. One who is attached to these four is a stupid and the killer of his own soul. The great virtue of man is cutting off his own bond.

107. The removal of the bond in the form of a pasha (cord) comes about by means of dlksa (initiation). Hence, for the removal of the bond one should get initiation by means of a mantra.

108. By means ofiakti as knowledge in the form of initiation one gets the removal of bondage and attains nirvana known to be the pure atmatattva.

109. He sees Shiva with the vision which has the character of iakti and meditates in that way. He offers oblations with Shivamantra for the good of his own self and for the good of others.

110. The cit (consciousness) as sight, sees Shiva, Shakti and also his own self freed from veils. The sight has been made capable of seeing them by Shiva, the sun and iakti as his rays.

111. The knowledge which is the modulation of the inner organ (antafrkarapa) is not able to manifest Shiva because this is a bond like fetters.

112. It is only initiation which is the excellent means of cutting off the bond. Hence according to scriptural method one should receive initiation with a mantra.

113. One who has been initiated in the Tantrika form should be devoted to discipline and conduct of one’s caste and should perform obligatory and occasional rites.

114-115. One should not transgress even by mind the rites enjoined to one’s caste and asrama. The man who has received his initiation in a particular asrama should continue to stay in that asrama and follow the discipline of that. Even the deeds performed shall not be conducive to bondage.

116-118. The only fruitful rite is the one which originates from the practice of mantras. Whatever enjoyment does the initiated person desire of worldly and other-worldly nature, he enjoys due to the efficacy of propitiation of mantras. Having enjoyed them (in a proper way) he attains liberation. After getting initiated, if a man does not perform obligatory and occasional rites, he attains the state of piSaca for some time and attains release. Hence, the initiated person should perform nitya and naimittika rites.

119-120. It is inferred that the performance of rites is to be observed by those who have received initiation. The man who performs obligatory and occasional rites attains instantaneous release because no deficiency in initiation has occurred in him. Even then, the final destination is attained by the one who is devoted to his guru, teacher, but not otherwise.

121-124. Shiva, the all-benefactor, is established in the image of the Guru, and he does this by means of initiation. But devotion to Guru is thought to be artificial if it is shown to him only because of his bestowing the temporal good. His devotion to him would be futile and he should have to perform atonement of sins at every step.

One who is loyally devoted to his guru physically, mentally and verbally need not perform any expitiatory rite. He attains siddhi at every step. Should the teacher impart mantras falsely to the one who is endowed with devotion and who has dedicated his all, to the teacher, the teacher should do atonement of tins.

1. I shall tell you about the procedure of initiation for the removal of bond (pasha), the accomptisher of desire and also let you know the potency of the mantra.

2. Since it bestows the divine state and dispels sins, it is called diksa by all exponents well-versed in the Agamas.

3. Mananam (deliberation) means intuitive understanding of everything, tranam means rescuing the worldly people by showing grace to them. It is called mantra because it is endowed with intuitive knowledge and the quality of rescuing others.

4. The mantras are of three kinds, viz., the feminine, masculine, neuter. The mantras of the feminine kind have dvi(ha=«svaha at the end and those ending with hum and pha(are masculine.

5. The neuters have namah in the end. These are known to be the species of mantras. It is to be known that the mantras have male superintending deities, while vidyas have female deities.

6. These mantras are considered good in shafkarmans. They are again of three kinds viz. with tara = om, those with repha^ra in the end, and those with svaha are known to be agneya = referring to fire.

7. But, О sage, the saumyas (born of the moon) are said to be those which are endowed with Bhrigu=sa and piyusa = va, seed letters = am. In this way the mantras of agnishoma kind are to be known by the learned people.

8. The mantras of agneya nature are awakend when breathing flows through the pingala channel. When the air flows through the left hand path the saumya mantras are awakened.

9. The mantras are awakened when they flow along both the nadis When the mantras remain asleep it gives adverse results if repeated then.

10. Uttering every letter of the mantra beginning with a and ending in la. While doing this in the descending order (anuloma) there should be bindu and in the ascending order (viloma) visarga should be added.

11. When the mantra is uttered in this way, the deity becomes awakened and yields the result quickly. Even an evil mantra becomes fruitful when it is repeated with a rosary.

12. In a cruel deed the agneya mantras are efficacious, while in an agreeable deed saumyas are beneficial. Even the raudra mantra becomes pacifying when it is added with the mantra-secds belonging to the Sand species.

13. Even the santa becomes cruel when hum, pliat are added to it. Those which arc stained with the fault like cchinna etc. arc not able to protect the aspirant (sadhaka).

14-19.1 Cchinna (broken), ruddha (checked), devoid of power (saktihina), then again with the face turned back (paranmukha) (karnahlna) deaf, blind, barred, obstructed (stambhita),dagdha (burnt),trasta (frightened), bhlta (afraid), malina (dirty), tiraskrta, bhedita, susupta (sleeping) madon- matta, murchita, hatavirya, bhranta, pradhvasta, balaka, kumara, yuva, prautjha and nistrimiaka, nirbija, devoid of siddhi, manda, Kuta, niramsaka, devoid of sattva, kekara, devoid of blja, dhumita, alingita, mohita, ksudharta (hungry), highly bright atidipta, devoid of limbs angahina. manda (highly enraged), atikruddha, highly cruel,atikrura, britfita (bashful), prashantam- anasa, sthanabhrasta vikala (very old), ativrddha, nisneha (merciless), pldita (afflicted). The account of all faults has been given. Now 1 shall give their definitions.

20. The mantras either, joined or not joined with other letters or united with long vowels thrice, four times and five times arc called cchinna (broken).

21-22. The mantra in the beginning of which there is the fire bija«ram placed four or five times is cchinna. The mantra in the beginning, middle and the end of which there are bhublja inserted twice (bhu«lam) is called ruddha mantra which gives siddhi with much trouble. 1

1. The verses 14-59 give an account of mantras which are considered to be defective because of the presence or absence of some syllables and show the method how the defects can be removed. In K^nananda's Tantrasara they have been quoted from Vifva\dra Tantra. In iaradd TUaka we find the same verses, pp. 82-94.

23. The mantra which is without maya = hrim, tritattva = hum, lakshmibija ~ Shrim, rava =» phrem, is known to be devoid of power and is fruitful after a long period of time.

24. The mantra in the beginning of which there is no kamablja = kllm, in the end there is neither maya=hrim or amkusha=krom is called paranmukha (face turned back). Those who are devoted to such a mantra will get siddhi late.

25. Ifsakara is seen in the beginning, in the middle and in the end, that kind of mantra is said to be badhira (dumb) and offers a very little fruit even after a strenuous effort.

26. If a five-syllabled mantra is devoid of repha = ra, arka=»ha. indu»sa, it is to be known as netrahlna (devoid of eyes), even after strain it does not give any siddhi.

27. That is to be known as kilita (barred) in which in the beginning, in the middle, or in the end there is no hamsah, prasad a = haum, vagbhava = aim, hamsendu = ham, sakara => sa, pha(kara phaf, varma = hum, may a = hrlm, namami.

28-29. When astra =- phat or la in the middle and in the end both these astra and lakara exist that mantra is said to be stambhita (benumbed) and it causes obstruction in the way of siddhi, when agni» ram with vayu = yam is seen in the end of a mantra seven times, that mantra is said to bedagdha (burnt).

30-31. If the astra = phat is seen with a two, three, six and eight syllabled mantra, that mantra is to be known as trasta (frightened) and also it is to be known as trasta if there is no tara»om in the beginning of it. It is called bhlta (afraid) mantra if there is neither Shiva = ha nor Sakti<=sa in the beginning.

32. The mantra which contains four mas in the beginning, the middle and the end, is to be known asmalina(defiled) and it gives siddhi after a great strain.

33-34. If there are two bhyas (dative plural) in the end, vasha(and vausa(in the middle the mantra is bhedita. It should be eschewed. It is beneficial only with a great strain.

35-36. The mantra that has three syllables and is devoid of harhsa is said to be susupta (slumbering). If either the vidya or the mantra has seventeen syllables and contains five phat etc in the beginning it is known as madonmatta (furiously intoxicated). While if astra»phat exists in the middle that mantra is said to be murcchita (unconscious).

37. The mantra in the end of which there is astra — phat is called hatavirya (the virility of w'hich is destroyed).

38-40. If the mantra in fhe beginning, the middle and die end has four phatkaras, it is called bhranta (gone astray). The mantra consisting of eighteen syllables or again of twenty syllables, or endowed with smara=^kllm, hillckha«hrlin, amkusablja ~ krom is called pradhvasta (annihilated). The mantra consisting of seven letters is bala (boy), of eight letters is kumara, of sixteen letters is yuva (youth): of thirty, sixty- four and hundred syllables is prau^ha.

41. A mantra consisting of four hundred syllables is vrddha (old). A mantra with nine syllables is called nistrimsa^» killer.

42-44. If at the end of mantra the hrdaya -= namah, the sirasmantra^svaha in the middle, in the end sikha-= vasat, varma — hum, astra phat arc seen and is devoid of Shiva ha and sakti^sa, that mantra is called nirblja. If a mantra has in the beginning, in the end, in the middle six phatkaras it is siddhihlna (devoid of Siddhi). The (mantra made of five syllables is called manda (slow) so also the mantra of ten syllables is manda. A single-syllabled mantra is kuta. Another name for the same is niramshaka (having no parts).

45-47. The mantra with two syllables is sattvahlna (devoid of essence). Kckarais having four syllables. The mantra with six syllables is called bljahina. A mantra with seven and half syllables or twelve and a half syllables is dhumita (smoke- enveloped). It is censured. A mantra with three and half bljas, or twenty syllables, or twentyone syllables or thirty syllables is alingita (embraced). The mantra with as many syllables or with thirtytwo syllables is said to be mohita.

48. A mantra with twenty four or twentyseven syllables is known to be ksudharta (hungry) and is devoid of mantra siddhi.

49. If the mantra is made of eleven or twentyfivc or twentythree syllables it is named as drpta (arrogant).

50. A mantra of twentysix, twentynine or thirtysix syllables is called angahlna (devoid of limbs).

51. A mantra with twentyeight or thirtyone syllables is atikriira (very cruel). It is condemned in every rite.

52. The mantra with its number of syllables ranging between forty to sixty three is known as bridita. It is incompetent in any of the holy rites.

53-56. Mantras of sixtyfive syllables are known as santa- manasas (ofquiescent minds). О leading sage, those mantras with the number of their syllables ranging between sixtyfive and navananda (i.e. 9x9=^= 81) should be known as (sthana- bhrasta) fallen from their places. Mantras with thirteen and fifteen syllables are called vikalas (deficient) by the exponent of tantras. If the number of syllables in the mantras is hundred and hundred and fifty, dvinavatyekahlna (one less than twice ninety = 179) two hundred or three hundred, those mantras are said to be nihsneha (lacking in affection).

57. О brahmin, the mantras containing the number ranging from four hundred and thousand syllables are called atibrddha (too old). They are said to be lithila (loose) in their application.

58. Mantras with more than a thousand syllables above this are known to be the form ofstotras (hymns of prayer).

59-60. Thus the mantras with defects are recounted. If people respect them without knowing these defects, they will not be able to attain siddhis even in hundreds and crores of Kalpas. I shall now mention the procedure how to do practice with the mantras defiled with cchinna and other defects.

61. Sitting in the Yonimudra posture one who repeats any of the mantras with all concentration, all siddhis will be attained by him.

62. The left heel should be placed beneath the rectum and the right heel over the penis. This is called Yonimudra- bandha. This is an excellent sitting posture.

63. О Narada, there is also other method of making the Yonimudra. I shall give an account of it later with it secrets.

64-67.1 The qualifications of a good acarya arc as follows: He must be devoted to the performance of nitya rites. He must be obedient to his own preceptor. He must be of pleasing appearance and must have received abhiseka. He must be handsome, gentle-faced, quiet, of noble parentage, easily accessible, and one possessing self-control. He must be one conversant with the real meanings of mantras and tantras. He must be capable of showing grace and restraint. He must be a sage of good self-control, not expecting anything. Hr must speak beneficent words. He must be clever and capable of expounding the real truth. He must be humble and wdl-dressed. He must be performing the duties of asramas. He must be engaged in meditation, dispeller of doubts and intelligent. He must regularly perform obligatory rites.

68-70. The disciple should be quiet, humble, of pure soul, endowed with all characteristics. He must be endowed with Sama (self-control) and other means, be of good faith possessing stability of heart, partaker of pure food and drink and of pure mind. He must stead-fastly follow sacred rites, be grateful and afraid of sins. His mind must be interested in meditation on the guru and his mind be attached to hear the story and engaged in the service of his guru. Such a person shall be the true disciple, otherwise he accords misery to his preceptor. 1

1. Verses 64-67 give the characteristic features of Acarya and sisya of which we have a discussion in Sarada Tilaka, pp. 119-124.

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