** Updated::22-03-2014**

Malinivijayottara Tantra
In turya state, the aspirant is identified with Shiva consciousness. The co on an si p!y ca!!s it the turiya or fourth state, "ecause it is "eyond the 03-#nown states of wa#in$, drea , % deep s!eep. &e has no e'perience of the turya state - Introduction to Shiva Sutras, (aideva Sin$h. [This is the introduction to the Malinivijayottara Tantra published, along with the Sanskrit text which it partly describes, as No !!!"## in its $ash%ir Series o& Text ' Studies, in ()** #t is conse+uently out o& copyright The work, acc,to the introduction by Madhusadhan $aul below, &or%s the basis o& -bhinavagupta.s Tantraloka, ' thereby &or%s part o& the body o& so-called $ash%ir Shaivis% /eaders %ight be &orgiven &or getting the i%pression that the work $aul describes is philosophical, but a study o& the text ' o& the principles associated with the text reveals that to be &ar &ro% the case This, like other texts o& its type, deals with inner work ' this particular text concentrates on the tattvas, %ore details o& which can be &ound on this page #t is also worthwhile looking at both Shiva Sutras ' the notes attached, as well as the Netra Tantra ' our abstract o& the Vijnanabhairava, which %ay also be &ound on this site $aul.s introduction deals use&ully with %any o& the philosophical tenets o& $ash%ir Shaivis%, but it is worth giving a brie& outline o& so%e o& the other contents o& this tantra )dhi#ara *chapter+ III, discusses the unfo!din$ of the antra, % na es the 0,--atri#a devis as -aheshi, .rah ani, /au ari, 0aishnavi, )indri, 1a ya, 2ha unda % 1o$ishi They preside over the 01-letter groups This chapter goes on to describe their dhyanas, or %editation i%ages, as well as the %antras or vidyas associated with each

The &i&th adhikara describes the di&&erent worlds, the di&&erent heavens, ' the di&&erent underworlds, &ull as they are o& di&&erent inhabitants including spirits, de%ons, gandharvas ' gods The /udras are above these The sixth adhikara, which in the colophon is described as dealing with the body, describes the &ive ele%ents ' their position #n adhikara six, the %udras, re&erred to in $aul.s text below, are discussed -dhikara eight deals with ordinary worship at great length, while the ninth chapter concerns itsel& with initiation ' the drawing o& the circle or %andala &or this rite The (0th adhikara continues this the%e by discussing abhisheka, while chapter (( deals with initiation 2diksha3 proper The (*th chapter starts to discuss the dharanas associated with the &ive tan%atras, or objects o& the sense i%pressions, while the (4th chapter is called victory over the ele%ents #t contains detailed %editation i%ages o& the ele%ents, ' various siddhis are said to occur &ro% these practices 5or eg,6Now # declare the %editation on "aruni 2water3, by which one who acco%plishes this yoga beco%es the ruler o& water 2jala3 [(7 6 Meditating on the circle o& water allows a yogi to beco%e wetness hi%sel& a&ter only seven days 5urther practice brings greater siddhis This is &ollowed by &ire, which is visualised as a triangle, air ' the other two ele%ents 8etailed instructions are given &or di&&erent dhyanas ' their results 9hapter &ourteen deals with techni+ues relating to the tan%atras the%selves, that is the i%pressions o& s%ell, taste, sight, touch ' hearing, a subject extended in the (:th adhikara 9hapter (; discusses other dharanas related to the tattvas, while in the (<th adhikara, the di&&erent type o& breathing ' the %ove%ent o& the vital air through the body is discussed 9hapter (1 discusses the outer linga%, such as that %ade o& clay ' the like, ' the inner linga% which exists within the body ' brings real liberation The ()th chapter deals with the $ulachakra, chapter *0 talks o& the nature o& %antras, ' the last two adhikaras each discuss yogic techni+ues relating to the Moon ' the Sun respectively MM7

Malinivijayottara Tantram
3oreword The present volu%e o& the $ash%ir Series o& Texts ' Studies represents the Saiva yoga as set &orth in the Trika syste% o& $ash%ir #ts edition is based on the collation o& the %anuscripts described below, 2ka3 --This %anuscript belongs to the Manuscript =ibrary o& the late /ajara% Sastri o& Srinagar #t is written out on country paper in bold ' legible Sarada character #n si>e it is just about &oolscap =eaves o& the MS nu%ber &i&ty with an average o& *< lines, to each page #ts i%portance lies in its being correct ' its containing variae lectiones which proved greatly use&ul in the collation work #t

is co%plete except a &ew o%issions New No date? but see%s to be three&ourths o& a century old 2kha3 --This pertains to @andit Aarabhatta Sastri o& this 8epart%ent The MS is in the &or% o& a talapatra ' is written on paper in legible Sarad character #t consists o& *: leaves o& &oolscap si>e with *B lines to each page #t is correct ' co%plete but with s%all lacunae here ' there #t is only twenty-&ive years old The MS was o& %uch assistance as &ar as it threw light on %any intricate points in the volu%e under notice 2ga3 --This MS is in possession o& @andit Mahesvara /ajanaka o& this 8epart%ent #t is copied on $ash%irian paper in 8evanagari character The handwriting is bold ' legible The MS contains <0 leaves %easuring (06 by ;6 There are a &ew blanks in the MS #t is correct ' older than either o& the above two MSS Cne o& its distinctive &eatures consists in its containing in the colophon the &ollowing three couplets which %ention the na%e o& the scribe ' the date o& co%pletion o& the transcript D ' which are not %et with in either o& the a&oresaid MSS The couplets run, ( %-lin#viEFaya % devy-stantra % rahasi yat h purpara%eshena sa %prokta % bhakt-nugrahak-%yay* k-rttikeyena yachchokta % shrulv- sa %padatostayoA %un#n- % bhaktiyukt-n- % sa %s-r-rNavat-raNa% h 4 tadetadurvanuEF-to govind-shra%asa %EFak-A shr#nondapa %8itasuto budhe alikhata vai budhaA Their rendering in Gnglish is as &ollows ,-( The Tantra%, to wit, Malinivijaya, was, o& yore, out o& co%passion &or Ais devotees, said in secrecy by @ara%esvara to 8evi * This Tantra%, a never-&ailing help in crossing the ocean o& %undane existence, was related to the devoted %unis by $arttikeya a&ter he had heard it &ro% the%, i e , the 8evi ' @ara%esa the topic o& Hhose dialogue it &or%ed 4 The sa%e Tantra%, under the charge o& his religious preceptor, was transcribed on Hednesday by the learned Eovindasra%a, son o& Sri Nonda @andita The date o& the MS is recorded as Sa%vat *; "aivad Sapta%ya% Ihau%e, i e , on Tuesday, the <th o& the dark &ortnight o& "aisakha *; anno "ikra%i This *; %ust %ost probably be (1*; - " or (<;) - 8 as is corroborated by the older appearance o& the paper used on the MS, in +uestion #n addition to the assistance derived &ro% the collation o& the above MSS %uch pains have been taken in adopting %any a corrigendu% in the variant readings o& the text &ro% their direct ' indirect re&erences in Tantraloka, Svacchandatantra%, @aratrisika, Sivasutravi%arsini ' "ijnanabhairava 2all o& the $ash%ir series3 The %ajor

portion o& the MS owes its correction particularly to the Tantraloka which is a detailed exposition o& this ' to the Svacchanda to which it is in %any respects akin 5or this the scholarly labour o& %y Sanskit sta&& is really co%%endable #n spite o& %y overcautiousness in %aking the present edition o& the Malinivijayatantra% really use&ul &or the Tantric public, %any unavoidable ble%ishes have beenD lurking in the book &or want o& the better %aterial available # hope that %y &uture researches, carried under ,the %uni&icent patronage o& the $ash%ir 8arbar in obtaining the desired %aterial, will Dlead %e to better ends in view Srinagar, $ash%ir 4(st January ()** Madhusudan $aul

Introduction
Eeneral --The supre%e control over ' the gradual uni&ication. with the 4; principles &ro% Siva to the gross earth &or%, inter alia, the principal argu%ent o& the Malinitantra% The &irst recipient o& this %ystic lore is @ara%esa who learns it &ro% -ghora The Tantra% is in the &or% o& an interlocution between the 8evi ' @ara%esa, the sacred teachings whereo& have been co%%unicated to the /shis by $u%ara the destroyer o& Taraka #t see%s &ro% the opening verses that there was originally a Tantra% called the Siddhayogisvaritantra% which consisted o& 0)-crore verses ' which interpreted the Saivaistic teachings in the light o& Iheda, Ihedabheda ' -bheda #ts abnor%al prolixity necessitated its being su%%arised in three crore verses, the chie& topic dealt with therein being the path o& yoga The abstract thus &or%ed went by the na%e o& Malinivijaya #n course o& ti%e, another i%proved ' still %ore su%%arised editionD o& (*,000 verses o& the sa%e was adopted The tantra% in the present &or% is supposed to be the brie&est resu%e o& the above as &ar as it is %ost convenient ' help&ul to the dull brain #n %y opinion supported by the text itsel&, the Malinitantra% is the latter part o& the Siddhayogisvaritantra% o& which the &or%er part was probably represented by the Siddha%ata% 2c& sloka (4, M " T , (st -dhikara3 -uthorship o& the Tantra% --The Tantra% is a&&iliated to the -ga%a Sastra ' is, as such, o& divine authorship The origin o& the sacred lore or -ga%a is very beauti&ully painted in the rich vocabulary o& Tantraloka #t describes in a %asterly style the way how it was revealed to the sages ,-6The =ogos, or the -ll-Transcending Hord 2@aravak3, ger%inally contains all the Sastras or -ga%as in their super-sensuous &or% This =ogos %aterialises gradually into the physical &or% as syllables or vocables and, as such, &or%s the units o& speech #n its preli%inary %aterialisation as @asyanti, the two aspects o&

consciousness are totally %erged together ' the words ' their %eanings are not at all separated The objects o& perception in this stage appear as o& a piece with the subject #n the intervening stage o& the @ara, words ' their %eanings are di&&erentiated &ro% each other in the %ind be&ore being voiced &orth #n the last stage it beco%es "aikhari because it expresses itsel& through the words uttered by di&&erent vocal organs 6Thus the @ara, &or%s ulti%ately the source o& all the Sastras &lowing out as spoken words &ro% the &ive &aces o& the Supre%e Ieing, which represent Ais &ive&old Sakti--9it, -nanda, #ccha, Jnana ' $riya The &ive syste%s o& revelation, which principally originate &ro% @ara%ashiva through Ais &ive powers, constitute the )* schools o& Tantras divisible into three classes ' designated respectively Siva, 4udra % .hairava 5irst o& these which %aintains the doctrine o& duality consists o&ten syste%s only The second class contains (1-syste%s ' propounds the doctrine o& duality-unity or Ihedabheda The last, on the other hand, is uni+ue in declaring the eternal truth in the light o& #dealistic Monis% ' preaches its doctrine in ;B syste%s 6 The sa%e line o& thought is also perceptible in the pri%eval utterances o& our ancient vedic seers The reader is advised to consult the verses *), B: hy%n (;B, %andala #, /gveda ( aya % sa shi %kte yena gaurabh#v/Kit%i%-ti %-yu % dhva %san-vadhishrits- chittibhirni hi chak-ra %arttya % vidyudbhavant# prati vavri%audata * chatv-ri v-k h pari%it- pad-ni t-ni vidurbr-h%aN- ye %an#ShiNaA guh- tr#Ni nihit- ne %gaya %ti tur#ya % v-cho %anuShy- vadanti Tantra de&ined --Tantra being a generic ter% &or a class o& religious ' %agical works is designated as the %antrasastra though it generally treats o& 2i3 incantations, 2iiL their philosophy, 2ill3 the principles, 2iv3 the worlds, 2v3 cere%ony, 2vi3 initiation, 2vii3 worship, 2viii3 %ental ' bodily discipline, 2ix3 observances o& a Tantric =ike the "eda it is, as the Tantrics hold, the breath o& the Supre%e Ieing or in other words the i%%utable ' eternal knowledge The per&or%ance o& the present day "edic cere%onies by the $ash%iris, which run side by side with those o& the Tantras ' which are so%eti%es inter%ixed with the latter, leads to believe that the Tantras are either an i%itation or a develop%ent o&, or an i%prove%ent upon the "edic cere%onies The Tantric supple%ent is use&ul, in the opinion o& the Tantrist, to +uicken ' ensure the &ul&il%ent o& desires in the $ali age

Tantric worship ---#t does not essentially di&&er &ro% that o& the "edas #t strongly %aintains the C%niscience ' the o%nipotence o& Eod The co%plete i%%ersion o& the duality in unity is the %ain lesson o& the Tantras The adorer beco%es the adored hi%sel& Ais body is the te%ple ' his soul the idol in it Ae is the high priest not o& a god above? around, or below but o& his own everwake&ul sel& Tantric view of -o#sha.-- Moksha, in the tantric sense o& the word, is the un&old%ent o& powers brought about by the sel&-reali>ation #t is not the giving up o& the %ortal coil ' thus ac+uiring i%%unity &ro% death To a real Tantric, birth ' death are pheno%ena o& his own creation Ae &inds grati&ication as %uch in the one as in the other 2c& Ihairavastotra o& -bhinava Eupta3 Ae is the Ihairava whose na%e even strikes terror into the destructive agencies ' at whose sweet will the world lives, %oves ' has its being Ais sole article o& &aith is that death has signi&icance only &or those who are subject to %ortality ' not &or those who have risen superior to its idea by their living belie& in the deathlessness o& the soul 2c& Tantraloka p ()*, vol #3 4ea!istic 5pti is of the Tantras.--- Tantric, like the one believing in the "edas, by gradual %arches on the spiritual path, co%es to &eel his close kinship with nature To hi% both the ani%ate ' the inani%ate are glowing with divinity The divinely glorious presence puts an end to all his ani%al tendencies ' inspires hi% to &ul&il his noble %ission Ais sel&-centredness cheers hi% up ' in&uses hi% with the &resh energy that &acilitates ' +uickens the dawn o& his native glory without any detri%ent to the enjoy%ent o& the sweet pleasures awaiting hi% in the world To hi% the world is not an illusion, not a Maya o& the "edantists, ' there&ore he tries to %ake hi%sel& ' his surroundings happy to the best o& his ability 6otency of the -antras --The %ain the%e with which the Tantras are concerned is the power o& Mantras Mantras, as the Tantrists %aintain, are certain scienti&ically arranged &or%ulas which, i& practised acc,to the Tantric precepts, bring about certain results conducive to the &ul&il%ent o& utterer.s wishes Gach ' every Matrika 2a, -, etc 3 is a living energy in itsel& ' should in no way be %istaken &or a %ere "arna or letter - living &orce is created by placing the letters in a certain syste%atic order by the Sadhaka The %antras are nothing but the har%oniously living &orces strong enough, no doubt, to acco%plish even the %ost di&&icult undertakings o& the votaries o& the Tantras This is not all The arrange%ent o& letters in a scienti&ic procedure goes a great way to help the worshipper, provided no o%issions o& any sort o& the part or parts in the Tantric cere%ony are %ade, to &atho% out the hidden secrets o& nature, nay work wonders, ' gradually &ree hi% &ro% the %eshes o& the world ' raise hi% high to the lo&ty plain o& supre%e consciousness styled @ara%apada

)!!-e "racin$ nature of the Tantras --The great %erit o& the Tantra lies in its all co%prehensive ' all-e%bracing nature The portals o& Tantra are invitingly open to all irrespective o& caste ' creed The repulsive ' revolting creed o& untouchability is unknown here The sweet cup o& nectar, which it holds in its outstretched pal%s, can be enjoyed by both the high ' the low No hard ' &ast rules, nor any strict observances like those o& the "aidikas, are to be &ollowed by the devotees o& Tantra Shortlived ' enervated as the %en o& iron age are, they, by &ollowing the short ' s%ooth %ethods o& Tantric sel&-culture, acco%plish within a short span o& ti%e what others achieve in ages a&ter ages This is why the Tantras are popular ' have a large &ollowing 7ifficu!ties in the adoption of Tantric ethods.--Iut no rose is without a thorn Eood ' evil run side by side There is nothing which has un%ixed good or un%ixed evil in it The rosy path o& the Tantric is beset with thorns here ' there #t is there&ore the &ore%ost duty o& the Sadhaka to avoid the thorns ' to adhere to the rosy path, lest he &all into the trap o& the low spirits o& nature, who, trying to cause %ischie&, put obstacles in his way ' thereby retard his progress in the attain%ent o& his desired object #t is only the potency o& the %antras that brings about the subjugation o& these supersensuous beings Iut, as ill luck would have it, a novice or a beginner in the Tantric cere%onies, o&tener than not, associates with the low spirits ' %akes the% %inister to his unlaw&ul ends Ae discards the achieve%ent o& the high ideal which he ought to have &ollowed strictly ' unerringly This sort o& practice is resorted to by the black %agicians whose &ate is rendered %iserable both here ' herea&ter @ractices o& this type are, never ' in no region, co%%endable on the part o& the real Tantrics The realisation o& the -dvaita Tattva is the chie& ai%, or the su%%u% bonu%, to be attained by the high-class Tantrics #t is to this end that they consecrate their lives ' gain the highest status in spirituality Malini--#n his co%%entary on the (<th verse o& the Tantraloka, volu%e #, p 4:, No !!#! o& our Series, Jayaratha says that the Malinivijayottara is so called because, due to the glory o& Malini, it occupies a pre-e%inent position a%ong ' is superior to all the other Schools o& Saivaistic Tantris% Malini is also known by Mala ' so the Malini is the generic ter% &or the series o& letters or the alphabet The natural ' phonetically scienti&ic order o& the Sanskrit alphabet goes by the na%e o& @urva%alini which is popularly known as Matrika or Siddhi Hhen, on the other hand, no attention is paid to the alphabetic origin ' to its natural order ' when there&ore the vowels ' consonants are taken pro%iscuously, the alphabet is called Mttara%alini, chie&ly denoting that order in which .na. occupies the &irst position ' .pha. the last Malinivijayottara has reserved &or itsel& the various %odes o& application o& the Mttara%alini &or the %ystic practices just as the Svacchanda does o& the

@urva%alini # believe that in the ti%e o& the Sri Svacchanda either the order o& the alphabet &ro% . na. to .pha. was unknown or less appreciated ' there&ore less in vogue, or that the &ollowers o& the Svacchanda did not believe in the Malini%ata -C& course $she%araja looks at the Svacchanda in the Trika perspective but there is no re&erence whatsoever to the Malini, i e , the Mttara%alini, in the text o& Svacchanda The Sanskrit alphabet as given in the Mttara%alini arrange%ent runs as below, na 48i 48I 98i 98I tha cha dha I :a u U "a #a #ha $a $ha ;:a i a va "ha ya 7a 7ha Tha <ha <a ra Ta pa 2ha !a ) sa a& ha Sha 'a a sha ;na ta e ai o au da pha . Malini is o& the greatest utility in in&using the divine li&e into the body o& practisers ' all the Tantrists are enjoined to have recourse to it &or the attain%ent o& desired objects in all the cases in which particular details ' instructions could not be punctiliously observed regarding nyasa 8i&&erent parts o& the hu%an body represent the di&&erent letters o& the Malini Hhile giving the three kinds o& %antra called para, apara ' parapara, instances are &urnished as to how a particular incantation can be %ade out &ro% particular technical ter%s such as head, eyes, etc 2see p (4:, Tantrasara o& our Series3 9o%%entary --The text o& the Malinivijayatantra is di&&icult to be understood owing to the nu%erous technicalities &ound in it Iut the atte%pts o& -bhinavagupta have le&t no point unexplained ' &or this the Tantric public %ust &eel specially thank&ul to hi% The &irst verse o& the Tantra% he took up in his Malinivijaya varttika ' explained it so thoroughly that connotations o& several ter%s are %ade clearly intelligible The points, that could not ,&ind roo% in the "arttika &or want o& space ' owing to its li%ited scope as "arttika, he discussed in the Tantraloka The Tantraloka, as the author hi%sel& declares, is a detailed exposition o& the Tantra% The reader o& the Tantra could get an opportunity o& understanding the text %ore clearly i& this 8epart%ent were to get the MS o& -bhinava.s @urvapanchika on it 2See co%%entary on Tantraloka? (;th -hnika3 -bhinava has a very high opinion o& the Tantra ' says in the Tantraloka that the Malinivijaya is the essence o& the Trika Syste% which again represents the pith ' %arrow o& the di&&erent teachings o& the =ord enunciated in the di&&erent schools o& Tantras )"stract The great sages Narada ' others, &eeling athirst under the holy inspiration o& Sivasakti &or the right realisation o& the Supre%e @rinciple, repair to $u%ara and, a&ter paying due ho%age, re+uest hi% to initiate the% in the %ystic

processes o& yoga $u%ara, thereupon takes co%%iseration on the% ' co%%unicates the secret knowledge o& the Malinivijayatantra as originally addressed by Siva to M%a The whole range o& the knowable is divided into two classes, the acceptable ' the avoidable The acceptables are, Siva, Sakti, "idyesa, Mantra, Mantresvara ' the Jivas The i%purity, actions, Maya ' the whole world, as her creation, &or% the category o& the avoidables The key to the success in both the spheres o& %atter ' soul is supplied by the right discern%ent o& the acceptable ' the avoidable The supre%e controller o& the universe in the words o& the Malinivijaya is alldoing, all-knowing, all-sustaining ' in&inite Cn the e%ergence o& desire at the creational stage, Ae evolves out o& Ais own Sel& the octad o& "ijnanakevalas Ae assigns to the% the &unctions o& sustenance, destruction, preservation ' bene&action 5or their sphere o& action Ae %ani&ests seven crores o& %antras with their respective ranges -ll these %antras are the living psychical &orces ' they grati&y the wishes o& a Sadhaka by the well-%erited bestowal o& &ruits The sel& co%es into %ani&estation in the &our&old capacity as Siva, Mantra%ahesa, Mantresa ' Mantra Siva is the lord Ai%sel& "ijnanakala is a degree less than Mantra owing to the de&ile%ent o& %ala @ralayakala is wrapped up in the de&ile%ents o& %ala ' kar%a Mala stands &or the i%per&ect knowledge ' the tree o& the world shoots up there&ro% $ar%a is the action in general -s virtuous, it leads to pleasure and, as otherwise, it yields pain Sakala stands &or the anus or jivas in general Their &ield is o&&ered by the totality o& categories &ro% kala to earth * 4udras are 011,-in nu "er % are headed "y )n$ushtha atra. -cc,to their %erits they are appointed as Mantresvaras They take over charge o& their depart%ents ' reward Irah%a ' others acc,to their deserts The sages receive the sacred science o& the knowable either as D acceptable or as avoidable &ro% Irah%a, etc ' Manus, &ro% the sages C& the 0<-crores o& %antras one hal& o& the portion has, at the option o& Siva, attained the deathless stage a&ter &avouring hosts o& jivas Gach principle &ro% earth up to %atter is susceptible o& being viewed &ro% (:di&&erent standpoints owing to the 0<-perceivers regarded either as Sakti or as Sakti%an ' to the principle itsel&? those &ro% @urusha to $ala, &ro% thirteen owing to the inapplicability o& perceptivity to Sakala therein The principle o& %aya is viewed &ro% eleven standpoints because o& the &urther reduction o& @ralayakala as perceiver Si%ilarly, other principles know each a &urther reduction o& two standpoints up to the last principle o& Siva which has no diversity

The spiritual teacher is de&ined as one who knows all the a&oresaid principles in their true perspective Ae occupies as lo&ty a position as Siva ' is, as such, the revealer o& the potency o& %antras -t his %ere touch the people get purged o& all sins The inspiration o& /udra Sakti is ever existent in hi% The &ive indicative %arks o& the /udrasakti are, 2(3 &ir% devotion to /udra, 2*3 the success o& the %antra capable o& yielding the desired object instantaneously, 243 the control over all creatures, 2B3 the bringing to co%pletion o& all undertakings, ' 2:3 the poetic &aculty The inspiration o& /udrasakti is pri%arily divisible into three heads, -nava, Sakta ' Sa%bhava, each o& which is &i&ty&old with re&erence to bhuta, tattva, at%an, %antresa ' Sakti ' to their Sub-divisions -nava is that inspiration o& /udrasakti which is attainable by utterance, conscious %ental discipline 2karana3, conte%plation, incantation ' the bodily centres Sakta is the na%e o& that stage which is obtainable by the conte%plation through the %ind on the object o& %editation acco%panied by utterance Sa%bhava indicates the state which is produced by the deep ' penetrative spiritual insight involving absolutely no %ental concentration on any particular object -ll the above &or%s o& inspiration are susceptible o& being interpreted in the light o& the &ive&old state, waking, drea%ing, drea%less, the &ourth ' beyond the &ourth The &ollowing table is given to help the reader in tracing the pentad o& states in the chain o& standpoints undergoing a gradual reduction by twos at each stage o& perceivers,-5ro% earth to %atter ( Svarupa-sakala stage 2a3 Svarupa-sakala-sakti N waking state 2jagrat3 2b3 @ralayakala N drea%ing state 2svapna3 2c3 "ijnanakala N drea%less state 2sushupti3 2d3 Mantra, %antresa, %antra%ahesa N Bth state 2e3 Sivasakti N beyond the Bth state 5ro% @urusha to kala * Sakala stage 2a3 Sakala N waking state 2b3, 2c3, 2d3, 2e3 -s above @rinciple o& %aya 4 @ralayakala stage 2a3 @ralayakala N waking state

2b3 "ijnanakalasakti N drea%ing state 2c3, 2d3, 2e3 -s above Mayordhva B "ijnanakala stage 2a3 "ijnanakala N waking state 2b3 Mantra N drea%ing state 2c3 Mantresa N drea%less state 2d3 Mantra%ahesa N the Bth state 2e3 as above Suddhavidya : Mantra stage 2a3 Mantra N waking 2b3 Mantresa N drea%ing 2c3 Mantra%ahesa N drea%less 2d3 Sakti N the Bth 2e3 Siva N beyond the Bth #svara ; Mantresa stage 2a3 Mantresa N waking 2b3 Mantra%ahesasakti N drea%ing 2c3 Mantra%ahesa N drea%less 2d3, 2e3 -s above Sadasiva < Mantra%ahesa stage 2a3 Mantra%ahesa N waking 2b3 $riyasakti N drea%ing 2c3 Jnanasakti N drea%less 2d3 #cchasakti N the Bth 2e3 Siva N beyond the Bth Mndi&&erentiated stage Siva stage 2a3 $riya N 2a3 Haking 2b3 Jnana N 2b3 8rea%ing 2c3 #ccha N 2c3 8rea%less 2d3 -nanda N 2d3 The Bth 2e3 9it N 2e3 Ieyond the Bth The synony%s o& the states are, 2a3 Jagrat N @indastha N Sarvatobhadra 2b3 Svapna N @adastha N "yapti

2c3 Sushupti N /upastha N Mahavyapti 2d3 Turya N @racaya N /upatita 2e3 Turyatita N Mahapracaya The triple %ani&estation o& the transcendental sel& as an average sel&, as energy ' as Siva, constitutes the triad o& &unda%entals &or%ing the central the%e o& the Trika @hilosophy #t covers the entire &ield o& Tattvas o& the Saivais%, the -t%an overlapping as %any as those beginning with earth ' ending with the "ijnanakala? "idya or Sakti, those &ro% Mantra to Mantresvara ' the rest constituting the state o& Siva The &our&old classi&ication o& the Tattwas &ro% the evolutionistic standpoint is ter%ed the earthly, the %aterial, the %ayic ' the Saktic -%ong these the &irst is pervaded by 8harika $ala #t has only one Tattwa, one letter, one world, one %antra represented by .ksha. ' sixteen worlds -pyayani $ala pervades the second Twenty-three principles &ro% water upwards ' as %any letters 2ta ' others3 are assigned to it 5ive words, &ive %antras ' &i&ty-six worlds are included in it The third is per%eated by the Iodhini $ali Seven principles, twenty-eight worlds, seven letters, two words ' two %antras are &ound in it The last is covered by Mtpuyini ' there are three principles, three letters, eighteen worlds, one word ' one %antra in this class The &inal principle is called Siva, -s such, it is under the -vakasada kala ' has sixteen vowels, one %antra ' one word The above &our classes are respectively presided over by Irah%a, "ishnu, /udra ' #svara #n giving the genesis o& the sanskrit alphabet &ro% .a. to .ksha. there occurs a description as to how the inseparable Sakti o& the =ord, at the cos%ic stage, evolves as cognition ' activity when Ae &eels the holy i%pulse o& bringing into %ani&estation the world as we see it The &aculty that gives the deter%inate knowledge, .this is thus ' not otherwise., is known as jnanasakti The kriyasakti denotes that &aculty wherethrough the deter%ination, .let such ' such thing co%e to light., is translated into action -s regards the universe o& sound, Sakti appears as @urva%alini representing the alphabet &ro% .a. to .ksha. -ghora is said to be awakened into action by @ara%esvara ' at Ais desire he vitalises %aya ' &ro% her e%anate various letters ' these letters are the source o& knowledge in general -lthough the Sakti o& Siva possesses in&inite &or%s, she is chie&ly known through her three aspects--2a3 apara or ghoratari, 2b3 parapara or ghora, ' 2c3 para or aghora The apara keeps always surrounding the /udra souls ' pushes the Jivas on the downward %arch by attaching the% to sense objects @arapara, like the &or%er, hinders the progress o& the jivas towards their goal o& li&e ' brings about their attach%ent to the %ixed &ruit o& pain ' pleasure =astly, para occupies hersel& in conducting the creatures to the highest end o& li&e, the

attain%ent o& Siva stage The Mttara%alini in which also Sakti appears is re&erred to above The three respective %antras o& the above triad are given in the phraseology o& the di&&erent parts o& the hu%an organis% The allot%ent o& the six syste%s o& the path 2adhvan3 is substantially the sa%e in the Mttara%alini as in the @urva%alini The &or%er in this respect di&&ers &ro% the latter inas%uch as the order o& the alphabet is di&&erent to ' other than that given &or the &or%er .@ha. is assigned to the principle o& earth 5ro% .da. to .jha. the twenty-three .letters are respectively allocated to the corresponding *4 principles beginning with water ' ending with %atter The principles &ro% purusha to %aya clai% one each, the letters &ro% .cha. to .a.? .i. to .gha. cover respectively, the principles Suddhavidya, #svara ' Sadasiva The principle o& Siva e%braces the sixteen letters &ro% .ga. upto .na. 5or understanding the application o& the three %antras o& para, apara ' parapara, as regards the di&&erent principles, the reader is advised to consult the passage given on page *B Malinivijaya The knowledge o& the acceptable as also o& the avoidable is indispensable &or the attain%ent o& yoga which, as such, is the uni&ication, o& the individual soul with the universal Jnana as well as yoga lead alike to the goal o& li&e as re&erred to above The &or%er is three&old as being based on what is heard, on conte%plation ' on living realisation o& the reality The &irst deals with it as dwelt upon here ' there in the sacred texts The second involves a deeper study o& those in their entirety with an eye to si&ting the &unda%entals The third %arks the &inal stage o& the seeker a&ter truth ' is possible only on the &ixity o& the previous stage Fogi also has to go through the &our stages while on the path o& Foga -ccording to the degree o& divine inspiration, he is called 2(3 Sa%prapta, 2*3 Ehata%ana, 243 Siddha ' 2B3 Siddhata%a Sa%prapta is one who has received initiation through a line o& teachers ' is living upto it Ehata%ana re&ers to hi% who again ' again checks ' restrains his %ind &ro% the outside in&luence and concentrates it on the truth Iy the continuity o& e&&orts owing to the ever-increasing interest, he gets success in disciplining his %ind into the concentration on that truth exclusively, ' is called Siddhayoga Hhen getting totally identi&ied with the highest principle so as to lose his individuality to the utter disregard o& the circu%stances he is placed in, he

beco%es siddha #n this stage alone he is really justi&ied to upli&t the depressed hu%anity The saiva teacher is advised to purge his disciple o& all the i%purities peculiar to the di&&erent worlds nu%bering ((1 which respectively cover the range o& principles &ro% @rithivi to Sadasiva be&ore he can lead hi% to &ind the reality in Siva The puri&ication o& the soul is to be necessarily undergone not only in the above way but also in the body which %icrocos%ically represents all the principles The Malinivijaya has a set o& %udras on the exercise o& which it lays a great stress ' enu%erates the% as &ollows,-2a3 Trisula 2b3 @ad%a 2c3 Sakti 2d3 9akra 2e3 "ajra 2&3 8anda 2h3 Mahapreta 2i3 Maha%udra 2j3 $hagesvari 2k3 Mahodaya 2(3 $arala 2%3 $hatvanga 2n3 $apala 2o3 Aala 2p3 @asa 2+3 -nkusa 2r3 Ehanta 2s3 Trisikha%udgara 2t3 -vaha 2u3 Sthapana 2v3 /odha 2w3 8ravyada 2x3 Nati 2y3 -%rta, ' 2>3 Foga%udri Their %antras are to be &or%ed by pre&ixing the syllables .o%. ' .hri%. ' a&&ixing the word .na%ah. at the end - &ollower o& the Malini School, i& ' when he desires to per&or% a sacri&ice, %ust have puri&icatory baths technically known as Ihas%asnana, Jalasnana, -gnisnana, "ayusnana ' 8ivyasnana Ieing thus puri&ied he should enter the sacri&icial altar ' o&&er worship to the deities o& the entrance Ae should consider hi%sel& as akin to Siva in the &or% o& light ' should electri&y hi%sel& with the vital energy o& consciousness consisting in .# a% Ae . Ae should identi&y his body with the %atrika assigning each o& the parts o& his body to the corresponding letters o& the alphabet according to the arrange%ent o& the %atirkanyasa #n the saktanyasa which he has to observe a&ter this, he has to, identi&y his body with the three vidyas alluded to above Then he has to per&or% the %ental sacri&ice &or the details o& which the student is advised to consult the text p B1 Malinivijayatantra% -s regards the physical worship the worshipper is to worship Eanesa as threeeyed, as elephant-headed ' as dwar&ish in stature The puja to Eanesa being over, he has to conte%plate Siva as seated on the six&old seat o& -nanta, 8har%a, Jnana, "airagya, -isvarya, ' $arnika ' as bearing a sword, a shield, &ierce to look at, o& great jaws, terrible ' with his eyebrows knit together ' surrounded by the eight deities 2%atrikas3 Then he should begin the sacri&ice Two vessels, one big ' one s%all &or%ed o& gold ' &ull o& per&u%ed water, should be placed with two canopies o& white cloth over the% #ndra ' other deities o& the +uarters should be re+uested to

watch the proceedings so as to ward o&& the %alignant in&luences while the s%aller vessel, is passed round ' its water allowed to drop Then he should prepare a kunda &or the &ire The &ire should necessarily be got either in a copper vessel or in an earthen pot ' should receive the several cere%onies o& birth, etc Ae should per&or% ho%a by %uttering the %ula%antra one hundred ti%es ' the other attendant %antras ten ti%es The ho%a being over, he %ay rest ' go to sleep #& he sees a good drea% he %ay express it to his disciples ' i& otherwise he should per&or% the ho%a The vows that a Tantric disciple has to observe are,- 2-3 that he should always o&&er worship 2a3 to his deity, 2b3 to the &ire, 2c3to the spiritual teacher ' 2d3 to the goddesses? 2I3 that he should not eat without o&&ering his &ood to the%? 293 that he should re&rain &ro% using the property dedicated to the deity, the guru ' 9andi? 283 that he should not even &or a %o%ent engage hi%sel& in idle ' unavailing pursuits ' lastly 2G3 that he should either be &ixed in the practice o& yoga or in that o& the %antra Hhen by the proper ' satis&actory discharge o& the duties prescribed &or hi%, the disciple gives an un%istakable proo& o& his ardent ad%iration &or the Saivis% ' when conse+uently the Saiva teacher also &eels justi&ied in initiating hi% in its %ysteries by his own conviction in the depth ' genuineness o& the disciple.s longing &or the sa%e, the latter should have the %ystic diagra%s drawn on the care&ully selected piece o& ground in con&or%ity with the rules ' regulations detailed in the Malinivijayatantra% #n their centre he should invoke Ihairava ' per&or% the puja to Ai% Thereupon, he should approach Ai% with the &ollowing,--.-t Thy dictate, C =ord, # have been installed in the position o& a preceptor The disciples are &ully under the sancti&ying in&luence o& Sivasakti They, as such, deserve Thy &avour They have sought Thy help in securing it There&ore, C =ord, # pray, be kind to %e ' let %y body be enshrined by Thee so that # %ay be +uali&ied to render the% due assistance . The prayer being over, he should believe ' &eel that the six kinds o& the @ath are presided over by Ihairava ' that his body has veritably been penetrated into by the divine spirit ' the cloaks o& %ala that conceal his kinship with Siva have &allen one by one laying it entirely bare to hi% #n this stage he should identi&y hi%sel& with his disciple ' with the path in which the disciple is to be initiated by the holy &aith, .# alone a% the supre%e reality? this whole universe is in %e? # a%. the stay ' support o& this all . The uni&ication o& the Sishya, the teacher ' the rest o& the world into the one ulti%ate reality is the Nirvana This is as regards the outer aspect o& initiation -s regards the inner side, the teacher has to bring in the Jiva o& his disciple &ro% the outside into his own sel& ' then he has to awaken the serpent &orce in

hi% ' %ove it up &ro% centre to centre till it reaches the Irah%ic aperture in the head The disciple, that is thus united with the supre%e principle by his own spiritual teacher, witnesses the destruction o& his bondage o& %aya ' never, thence&orth, takes his birth ' beco%es a pasu #& the disciple a&ter receiving initiation &eels, a strong i%pulse to ac+uire the %ystic powers,,he %ay repair to his guru ' obtain instructions &ro% hi% regarding the per&or%ance o& certain penances leading to that end #n case the Sadhaka aspires a&ter the attain%ent o& the stage o& -carya, he %ust ac+uire a higher %ode o& initiation leading to enjoy%ent both here ' herea&ter The &or%ation o& the diagra%s ' the kundas ' suchD other external re+uisites have no signi&icance in it Ae has only to consider ' really believe that his body has been burnt by the bright &ire o& energy enkindled &ro% the tip o& the toe up to the craniu% through the help o& %aha%udra -&ter that he has to consider hi%sel& as possessed o& an ethereal &or% purged o& the i%purities closely acco%panying the principle o& %ateriality The inspiration o& Sivasakti as revealed in hi% is deter%ined by the particular %ove%ent o& 8antakashtha The reception o& the divine inspiration is betokened by the &ive states o& 2(3 happiness, 2*3 the awakening o& the serpent &orce? 243 the bodily tre%ulation, 2B3 sleep ' 2:3 intoxication #n this initiation sixty-&our la%ps are to be lighted ' the worship to Siva is o&&ered in a conch &ull o& herbs ' per&u%ed water with which the Sadhaka is anointed towards the end o& the cere%ony - spiritual teacher, who has already obtained control over the di&&erent principles constituting the world, %ust very well ascertain the tendency o& the disciple towards a particular principle, be&ore he instructs hi% in the way to achieve success in securing the con+uest thereo& Ae should never allow hi% to swerve &ro% that with which he has %ade an e&&ort already to uni&y hi%sel& Ae is sure to get union with Siva through that a&ter enjoying particular privileges peculiar thereto Iut the place %ust invariably be in all cases very well chosen &or entering upon the yogic practices #t %ust either be a cave or a cell with no din o& the world ' per&ectly char%ing as regards scenery #t %ust be a sa&e retreat &ro% all evil conta%inations Such a place very well serves the purpose o& the yogi who has habituated hi%sel&Dto a particular posture day ' night - %an o& the street or a %an o& the &ield cannot take to yoga ' pro&it by that - candidate &or that %ust have curbed his passions to the entire subjugation o& the %ind Ae %ust have had an established practice in the suppression o& breath -ll the sense activities %ust be under his control Ae %ust have overco%e sleep, anger ' the %ental restlessness ' %ust be altogether i%pervious to pain

- candidate with such +uali&ications is entitled to yogic practice ' i& he continue to &ollow the %ethods adopted &or di&&erent dharanas, he is sure to win his con+uest o& the entire cos%os The pal% o& the glory attendant upon the success in each dharana &ro% earth to Siva is very well described in the latter portion o& the Malinivijaya #& the seeker a&ter truth dives deeper in the %ysteries o& the%, he will hi%sel& exa%ine the truth o& the state%ents %ade so o&ten in connection with the dharanas Ais patience will not be exhausted by the %inute details recorded in relation to the dharanas because the success in one particular dharana will repay the trouble in an incalculable way Srinagar, $%r 5ebruary :, ()** Madhusudan $aul * 9& Tantrasara The group o& perceivers designated Mantra%ahesvaras is do%ineered over by Sadasiva -t this stage objectivity is di% ' is wholly overshadowed by subjectivity The Mantra%ahesvaras carry on their &unctions under the supervision o& #svara This stage is %arked by the polarity o& objecjtivity ' subjectivity The Mantras under the guidance o& -nantabhattaraka &ind their place at the stage o& Suddhavidya #t gives rise to the %ulti&or% objectivity -t the stage intervening between Suddhavidya ' %aya, "ijnanakevalas only are in existence as pure cognition Maya is peculiar to @ralayakevalas The principles &ro% %aya down to the earth is the sphere o& Sakalas * * *