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Sweats of passion flow in streams down his temples,

Their fragrance draws swarms of bees that swirl about
driven by his fanning ears. Gods and angels and seraphs
sing to Him. He is Shiva's son, Shiva who bears the
Goddess Ganges on his head. In Him I take refuge.
He dwells in the thousand-petalled lotus, luminous
cool like the full orb of the moon, his lotus-hands carry
grace and, protection. He wears a robe of pure sweet
scented flowers,

ever-smiling

and gracious-looking. He

embodies all the gods. He is

Bird on

the

the

Spirit, the soaring

crown of the head. Remember Him and

worship Him in any fair form. He is the

He

shines

Guru.

bright within the lotus-centre of the head

like the soothing moon; like the brilliant sun he flashes;

his arms extend to protect and to give. He is radiant

like burning

camphor.

He wears a white robe and white

garlands, he is anointed white. His consort gleams like

lightning, as she clings to him athwart one-half of his body.
He is the

Guru, full of Grace.

7

I worship him in adoration.

He is the warp with which this world of moving and

unmoving things is woven, he is the woof that runs
through all. His grace releases even the animal-kind from

all bonds. He dwells in the sounds, as of Om, that are

uttered as mantra, he is the light of all the luminaries. He is
vast as the skies, he is the Supreme, he is Shiva, he is the
fu11ness of Light, to Him I surrender with a steadfast
thought.

0 Goddess, protect us by your spontaneous Grace,

forgive all our offences, against the supreme Light of all

lights.

is

It

he who assumes a multitude of forms; he

dwells in the lotus heart of the universe, he makes the

laws that upbear the status and dynamism of the cosmos,

he alone

is

able to awaken all to knowledge. 0 Goddess,

remove all evil forthwith and for ever, be constantly

present in

us.

May the divine Master, Guru Bhaskara, protect us

from every evil and danger. May he manifest
to

rev

himself

eal the essential mystery of his path of worship

and to spread

the true tradition of Knowledge.

OM ! I bow to the lotus feet of the most revered

Guru!

is

an intense and cncentrated

Delight, lllminously aware of his integral, infinite and
The Supreme Shiva

""\

supreme consciousness, with all the gathered rays of the

supernal awareness. He has no other form than that of

light. He is whole and undivided. But when he emits

the rays of his light he assumes the form of the Eternal

Benign, replete with the manifoldness of his own Ananda.
The Supreme God, the adorable Shiva, thus took a mani
fest forll) to create the universe. He then brought forth
the eighteen Sciences and all the systems of philosophies;
he assumed the forms of various personalities by his
own Lila.
Thereupon questioned by his Divine Consort who is
All-awareness, who is one and identical with him, he
uttered five sacred scriptures with his five mouths, the
scriptures which are the essence of the true spiritual
:knowledge. He introduced, established and spread them
through the great preceptors, divine or human, through
those who are perfect or realised Beings, for the supreme
good of the world. This is what is called Tantric Process.
Thus in the path of Tantra, widely extended as it is
through the long tradition of its preceptors, the medita
tive concentration on the image, the repetition of the
sacred formulas,

Mantra-Japa, and other various methods

mentioned in different scriptures are meant to provide

easy ways suited to the sadhaks of the different natures.
'They make no difference to the fundamental Truth and
principle which remains always the

same.

And this is

stance of all
called Sri Vidya which is the essential sub
the sacred Scriptures, the essence of the four great steps
of Tantra

(Charya, Kriya, Jnana

and

Yoga)

expounded

in all its precepts.

This High Knowledge (Vidya) has been very secretly

the different branches of Yajurveda in their

hymns and their Upanishadic versions. It has been mys

taught by

teriously revealed by the various branches of Rigveda

in their hymns or their Upanishadic versions. It is mys

certain subde duct

tically awakened through a

in the

body, evoked by reciting manifold metrical hymns of the

Sarna Veda. This Vidya is commonly found in all the
Vedas. It is the essence of all Vedic mantras, Brah-manas.
and Upanishads. It is the Queen of the S-haktichakra,.

a wave of supremely great light, a form or embodiment

of supreme

consciousness.

This

is

mystic

truth

inherited from a tradition of Gurus.

The tradition enjoins that to realise this Maha-Vidya

a sadhaka should take an initiation and do the ceremonial

worship as directed. And
adept he must

when

first meditate

initiated

by a trUe

on the Holy Fe et,

paduka, uttering the sacred words

ri Maha

that mean "I a dore the

Sri Mahapaduka in the eight-petalled white lotus that
looks upward, that has twelve extremities andA that is
established within the womb of the thousand-petalled
10
.

lotus, spread out like an umbrella and facing downward

The great Holy Feet is possessed of all sciences, embodies

the Powers of all deities. It represents the three strides.
of the holy preceptor in the three centres, the crown
(Brahma-randhra), the heart and the lower abdomen,
even as. itis richly decorated with resplendent ornaments.'
Then the sadhak must contemplate the Twin Deity,
Shiva and Parvati, the aggregate of all the gods, and

possessed of the Gnostic Light displayed in the burning

of the three cities of demons. They wear red and white
garlands- and garments, ointments and ornam ents. They
shower the desirable boon of divine protection with
the- twin hands outstretched in mysterious gesture of
lotus embrace; delightful face and eyes they have, the

mind enraptured in knowledge and bliss, their form

is the very image of the supreme Guru, with his red and.

white lotusfeet.
Next the sadhak must think himself flooded in his body
with the outpourings of nectar from His Lotus-feet;
the

Feet

immortalising streamings from the wash of those

purge him of all evil and free him from all the im

purities obstructing the fulfilment, viz., the inflow of

the Force (Shakti-pata) that must result from the Shiva-
Initiation, contemplation on the Supreme Shiva as
Guru, uttering the Japa-mantra of the Holy Feet. It i&
.

II

thus that the sadhak must adore the divine Master.

Then he must contemplate, as force in his mantric vision,
the Light wave ranging from the lowest mystical circle to
the opening in the crown; he must know and realise it as
rising up from the bottom of the spine to the crown of
the head. He should meditate on it and realise that it is
Lhe tan-coloured point of lightning and the golden rising
.sun; it is a flaming Force which is no other than the

Original

Consciousness, it acts like a kindled fire that

burns the knots of sin. Then he should contemplate on

himself and see that his tangles of evil and sin that impede
the fruition of Initiation and the flow of shakti, have

.all been burnt out by the gathered .rays reflected from

the spontaneous Grace of the original consciousness
force. All the bonds of evil and sin having thus been
destroyed by its rays, he must remember in his inner

heart the original Divine Knowledge with the following

prayer:
"May the Goddess Kundalini, luminous as the new
risen sun, rise up from her abode, in her graceful move
ment to open the centres

(lotuses)

in succession on her"

way upwards and kindle the spiritual

light by the

nectarous rays of the Abode of Shiva."

"1
"The Kundalini Power rises up with all her immortal

te
sweetness and through various processes that consolida

12

the vehicle, by worshipping Shiva, the seed of the three

status; may She, Shiva's consort, bring the supreme good.
She is Shiva's Consort. May she bestow on us

an

immeasurable splendour. She has the glow of a mass of

vermillion and the crescent moon as her crest ornament,

her face agleam with the triple eyes of bliss, bent with_
the weight of the full breasts, She is the supreme charm
of Love.
She is Shiva's Consort. She shines like a Bandhuka-
flower, may She manifest in my heart. She graces all
quarters of the sky with her wide eye-lotuses, her lotus
feet are swept by the crests on the crowns of Gods, as
they humbly bow down to her; she is heavy with her
rounded breasts. She bears a newly risen crescent. May

she the Supreme GDddess of the three worlds create

bliss in the inner instruments of my consciousness. May
she pierce and open the six centres that are now closed
and inhabited by ghouls and goblins; and may she open.
them in an intimacy with the gods, Brahma and others,.
through the action of the mystical letters [numbered four,
six, ten, twelve, sixteen and two respectively, beginning

with 'sa' to which 'ksha' and 'ha' are also added.]

"The sadhaka, whose body is graced in quality an d
movement

should

contemplate

on

Parvati. She

will

swiftly pierce the three knots from the lowermost centre

{Muladhara) upward, open the lotuses and awaken

the

dense intense bliss laden with consciousness, she will

come forth from the fountain of nectar that flows from
the nectared home of the vibrating heaven and shine like
the impetuous lightning.
"May the embodied form of Parvati grant us the abode

.and status of Shiva which is the crown of bliss and is

constantly sought for by the highest scriptures,

that the

crescent moon illuminates,

'the worlds,

that eliminates the

that

Shruti;

presides over all

sufferings of the devotees.

May She constantly bestow on us all the blessed tbin:gs.

"Let me take refuge in the Consort of Shiva (his left

.half),

her anklets tinkle sweetly, and She

is

the'

ogin

of the Universe as also of all speech.

(his left
resplendent

HWe take shelter with the Consort of Shiva

half)

who is not divided from him. S he is

like a huge sapphire. Bended with the weight of her orbed

.breasts, she looks harmoniously elegant with all
dour of her brilliant ornaments on her body,

the splen
sh is the

sole origin of the Universe, constantly sought by the

highest scriptures.
"The Yogi must dissolve all the five causes into the
supreme Shiva, who is beyond Time and Space ete., into

..,

the Void that is nothing else but Consciousness, and is

not dependent

on anything.

He must fix and finally setde

14

himself into that Void Shiva with a calm and steady

mind and merge all his .senses into it. Thus he attains
easily

the fruit of the Yoga, viz., the ever-existing

Immutable."
In this manner he must meditate on the Kundalini
as his utelary deity, remember the multitude of mar
shalled rays and complete the remaining process. Then
he mu st control the movements of his senses and his
consciousness

in the

lf-existent and self-contained

se

Void that is the cause of all, and should perform the

worship in his outer body (in its physical force) or in
the twin life-principle or the essential consciousness
its.elf according to his stage of sadhana or his inner fitness.
He must finally settle himself in the wideness of the
Highest Consciousness, from where there is no beyond,

and thus move freely and blissfully.

This is the highest truth of Tantra which

can

only

be attained by the Grace of the Guru. This has been

expounded by Yogishananda Nath Nilakantha Sharma

Joshi, the disciple of Sri Amba Nanda Nath, as command

ed by the Mother, the incarnate Divine Force, for the

delight of the sadhaks who are freed from all evil by

single ray from the glance cast by the Grace of Sri

Aurobindo, the great seer.
Bliss for all !