Personal Development Center

Translations

The Parātrimshikā

Translator's Note: The transliterated letters of the original Sanskrit is given in capital bold letters. The immediate following text in quotes is close to the literal translation and the following [numbers] (if any) refer to the pertinent chapters for further reference. Following this is a commentary that bridges the preceding text, the literal translation and the following part of the book that describes the attributes of the higher world that can be obtained.

ANUTTARAM KATHAM DEVA SADYAH KAULIKASIDDHIDAM /

YENA VIJNĀTAMĀTRENA KHECARĪ SAMATĀM VRAJET

ETAD GUHYAM MAHĀGUHYAM KATHAYASVA MAMA PRABHO //1

“Devi asks Deva; how can Tantrik powers quickly open the kingdom of Heaven with the knowledge of mātrena that opens the path to heaven? Tell me of this hidden aspect of myself which shines forth largely unhidden.”

This opening statement connects mātrena (union of Sun and Moon) with the outer kingdom of Heaven and notes the radiance that shines forth during this process. This phrase can remind you of the statement in the Sermon on the Mount of Jesus of letting your light shine forth which evidences the power of the inner Father (Sun).

Devī is one of the inner voices of your mind which questions and is described as the voice of a Lady, whereas the inner answer is from another hidden inner voice listed as the Deva or the masculine Lord. The Deva can be considered as the source of true intuition or knowledge while the Devī furnishes the experience of life. Mātrena can be considered as being derived from two words: ma and tra which mean “preparing” and “bringing together”. Mātrena is using mantra and mudrā to create and open a world where mantra is similar to the old psychological term, “conation” or the mental creation of your world before it becomes manifested; and mudrā means making the creation of mantra manifested in the outer physical world. The word Tantra (KAULIKA) is a regimen of practices as well as a philosophy. The kingdom of Heaven is that world in which you are at oneness with everyone and everything or when you get “caught up” in the world.

HRIDAYA STHĀ TU YĀ SHAKTIH KAULIKĪ KULANĀYIKĀ /

TAM ME KATHAYA DEVESHA YENA TRIPTIM LABHĀYAHAM //2

“Tell me Deva about that Tantrik power that resides in the hridaya as the ruling feminine power of the body, (and tell me) in what way can I find fulfillment?”

The hridaya or heart or center of your being is located in the sexual region and its sense of opening gives it a strong feminine characteristic, thus it is labeled as a ruling feminine power.

SHRINU DEVI MAHĀBHĀGE UTTARASYĀPYANUTTARAM //3

“The illustrious feminine power is the source of great Divine gifts in the kingdom of Heaven.”

KAULIKO’YAM VIDHIRDEVI MAMA HRIDVYOMNAVASTHITAH/

KATHAYĀMI SURESHĀNI SADYAH KAULIKASIDDHIDAM //4

“By maintaining Tantrik practices, the desired world is made real, thrust forth from the Heaven within your heart (hridaya). I am revealing to you the powers of the kingdom of Heaven.”

The real world is differentiated here from the conditioned world and it is this world which is created by your own volition. This statement is opposite to the conditioning that assumes that the outer socially defined world is the real world.

ATHĀDYĀSTITHAYAH SARVE SVARĀ VINDVAVASĀNAGAH

TADANTAH KĀLAYOGENA SOMASŪRYAU PRAKĪRTITAU //5

“Now! We begin with: all of the reality of heaven can be found to be built on, and becomes manifest with the subtle union of the Moon and Sun.”

PRITHIVYĀDNI TATTVĀNI PURUSHĀNTĀNI PANCASUKRAMĀT KĀDISHU

VARGESHU MAKĀRĀNTESHU SUVRATE //6

“The physical or manifest is in union with the creative force in the evolving world. Evolution proceeds step-by-step from one realm to another, as the letter ‘Ka’ to the letter ‘Ma’ ”.

The union is essential for reality and corresponds to the “word” (gnosis or logos) becoming manifest in the Western explanation. All of reality must have form rūpa as well as name or identification nāma. The evolution from Ka to Ma corresponds to the beginning of the alphabet to half way in the Sanskrit alphabet (or “A” to “M” in the English alphabet). The reader is also assumed to know that the letters correspond to tattvas or centers within the body which, step-by-step, bridge the space between the un-manifest identity and the manifested Self.

The outer world must be the same as the inner or evolving world. You cannot create a new world that is in opposition with the inner evolving world. You must be patient in the evolution of the new world. Once the world is manifested, each change must proceed step-by-step and you must be patient with the steps. Further, this verse implies that you do not control the steps, but rather they are determined by the Sun and Moon or Shiva and Shakti.

VĀYVAGNI SALILENDRĀNĀM DHĀRANĀM CATUSHTAYAM

TADŪRDHVAM SHĀDI VIKHYĀTAM PURASTĀT BRAHMAPAN CAKAM //7

“There are four supporting elements of reality: air, fire, flowing water, and manifested earth. From these there arises a shining forth preceding the developing of the expansive world.”

Air, fire, water, and earth are used as mystical entities with metaphysical properties (as in the later alchemy and modern physics) and not as the literal names imply. Air corresponds to the mystical properties of space. Fire corresponds to the modern term for energy that is ubiquitous, but with no physical form or characteristic other than its various manifestations as it changes from one form to another. Flowing water corresponds to time, and manifested earth corresponds to the mass or inert properties of an object. The shining forth is as a first or spiritual creation, or that each of the elements has an un-manifested metaphysical nature that will later be used to define, limit, or shape a world.

AMŪLĀ TATKRAMĀJ JNEYĀ KSHĀNTĀ SRISHTIRUDĀHRITĀ/

SARVESHĀM EVA MANTRĀNĀM VIDYĀNĀM CA YASHASVINI //8

“Without beginning, they are the steps of bringing forth all that is known, experienced and created. Everything is truly mantra, defined with knowledge, and magnificent.”

The elements are used to make the world manifest and (when) directed by the mental creation, which defines the outer world, the world becomes glorious.

In this world, the beginning is hidden in the past, and every world that is chosen or created out of this world likewise has no beginning, but is ever continuing as discussed earlier. Anything that has the sense of reality (see 4 above) is defined by mantra and becomes manifested shining knowledge or divine experience.

IYAM YONIH SAMĀKHYĀTĀ SARVATANTRESHU SARVADĀ

CATURDASHAYUTAM BHADRE TITHĪSHĀNTA SAMANVITAM //9

“This yoni is filled with the ‘shining forth’ of the four illustrious elements in balance with the expansive world.”

Yoni refers to a feminine generative organ which is now related to that which shines forth from the four elements of the world, but in a balance between the inner formulated world and feelings with the outer manifested world.

TRITĪYAM BRAHMA SUSHRONI HRIDAYAM BHAIRAVĀTMANAH

ETANNĀYOGINĪJĀTO NĀRUDRO LABHATE SPHUTAM //10

“The third nature of Brahma in the hridayam between the thighs unites the Soul with the Divine. Those who do not have the existence as a yogini or the state of androgyny, as did the god Rudra, cannot break forth.”

This verse is to introduce a startling relationship of the reader to the third nature of Brahman or the “yoni ” between the thighs. Historically, Brahman has both female and masculine characteristics and the union of the two can be considered to be the third nature. The word “yoginī means a female yogi. The god Rudra is used extensively in the early Tantrik writings to indicate the power obtained through androgyny since the god Rudra was depicted physically as half male and half female.

The third nature or the nature of androgyny is best described as super femininity and it begins with the sense of being soft, tender, and open. You are capable of surrendering to outside forces as well as deep feelings. You can then experience samaj. With this force, you yield to flowing with the steps of life rather than attempting to control. You find the rhythm of the flow and then move with it rather than attempting to speed it up or to slow it down. The third nature increases the awareness of the body. The upward flow is felt as very pleasant as well as activating. You find pleasure in movement and in that which you are given to do. Others in your life become more dominant than your own ego and you find yourself overpowered by the feelings of others. You become that which is required. There are considerable references to the “yoni” or female organ in men within Yoga writings and it is associated with the kanda and Shiva linga. This verse ties the previous hridyam with the yoni or heart to a generative organ.

HRIDAYAM DEVADEVASYA SADYO YOGAVIMUKTIDUM

ASYOCCĀRE KRITE SAMYAN MANTRAMUDRĀGANO MAHĀN //11

“This hridayam is the dwelling place of the God of Gods and is the source of union with liberation at the same time. Ascending (beyond) is accomplished with the uniting of the great mantra and mudrā.”

The lower abdomen being the dwelling place of the God of Gods is taught by most early religious writings yet interpreted much differently to the laymen. The joining of “union” with “liberation” is characteristic of the transcendence to the kingdom of Heaven. The liberation refers to the individual choice of the world to be chosen while the union refers to the intense adherence to the role that is required to be played there.

(The literal translation uses the concept of the issuance (uccār) accomplished (krite) by the union (samyan) of mantra and mudrā. This 'issuance' is through the 'opening' cited in the next verse.)

SADYASTANMUKHATĀMETI SVADEHĀVESHALAKSHANAM/

MUHURTAM SMARATE YASTU CUMBAKENA ABHIMUDRITAH //12

“At the moment of opening, the body moves expressing the union with a continuing expression and enjoyment of sensual and ecstatic up-flowing feelings associated with a mudrā.”

The opening or activation of the yoni or hridaya gives rise to very definitive feelings including body reactions related to having an active pulsating super female organ (both sexes experience this). Intense feelings are obtainable to support any desired mudrā or role.

SA BADHNĀTI TADĀ SARVAM MANTRAMUDRĀGANAM NARAH/

ATĪTĀNĀGATĀNARTHĀN PRISTO’SAU KATHAYATYAPI //13

“At that time, one attains the empirical form of the mantra- mudrā, which was created in the future and became manifest in the present.”

This verse gives a clue that mantra must be performed to change the future. The present extant moment cannot be changed, but by opening to an oncoming new world or role in the future, the change can take place.

PRAHARĀDYADABHIPRETAM DEVATĀRŪPAM UCCARAN /

SĀKSHĀT PASHYATYASANDIGDHAM (KRISHTAM RUDRASHAKTIBHIH //14

“The thoughts can be thrust forth in time by the androgynous power of Rudra to make a clearly manifest and real spiritual shining form.”

PRAHARADVAYAMĀTRENA VYOMASTHO JĀYATE SMARAN/

TRAYENA MĀTARAH SARVĀ YOGĪSHVARYO MAHĀBALĀH //15

“The thrusting forth of mantra and mudrā with pure consciousness brings forth complete true knowledge and the higher powers of the yogi.”

VĪRA VĪRESHVARĀH SIDDHĀ BALAVĀN CHĀKINĪGANAH/

ĀGATYA SAMAYAM DATVĀ BHAIRAVENA PRACODITĀH //16

“The inner great masculine power directs and sets in motion the coming together of the creative powers.”

YACCHANTI PARAMĀM SIDDHIM PHALAM YADVĀ SAMĪHITAM /

ANENA SIDDHĀH SETSYANTI SĀDHAYANTI CA MANTRINAH //17

“The inner perceptive powerful drive results in the obtaining of mantra and the power over the faultless manifest.”

Firstly, the future is changed using the androgynous powers or the power of the masculine and feminine. The masculine consists of the intense reaching for change while the feminine shapes and defines that to be made real (true knowledge). True knowledge is the same as gnosis, nāma, or word resulting from mantra. Finally when the goal is seen clearly in the future, it is manifested physically and the power over it is maintained by the drive of the masculine and clarity of mantra.

YATKINCID BHAIRAVE TANTRE SARVAMASMĀT PRASIDDHYATI /

ADRISHTAMANDALO’ PYEVAM..//18

“The junction of the two Tantrik powers brings forth all of the powers in the form of a flowing unseen creative fluid (soma).”

ADRISHTAMANDALO’PI EVAM YAH KASHCID VETTI TATTVATAH

SA SIDDHIBHĀGBHAVEN NITYAM SA YOGĪ SA CA DĪKSHITAH //19

“The unseen fertile fluid moves, and thus, with this motion, reality is known, portion of his powers come into their own existence, he is a yogi, (feminine), he is also initiated.”

The hidden creative fluid is spoken of many places in the old Yoga literature and called by many names. It has been called the flow of the kundalinī in more recent literature. The resulting portion is that portion that is required to meet the particular challenges at that time. The early Christians called it the inner Holy Spirit. The “initiation”’ or dīksha corresponds to the taking on of a new life or a dedication.

ANENAJNĀTAMĀTRENA JNĀYATE SARVASHAKTIBHIH

SHĀKINĪKULASĀMĀNYO BHAVED YOGAM VINĀPI HI //20

“Being blameless and with the knowledge of mātrena, knows all of the powers (shaktis). Even without the training of Yoga, becomes one with the assembly of shākinīs.”

This verse is the reason for the universal natures of mystics throughout the world and time. The awareness of the Self identity as being other than the conditioned (sinful) self frees one from the blames of the world of law. When the power of mantra and mudrā is found, you then realize the full extent of your powers to create. The object of Yoga or other spiritual disciplines is to enable you to arrive at this point in evolution and hence arrival is the fulfillment of Yoga. As you discover the true nature of relationships with others, you find a higher social law and enjoyment as an androgynous evolved person.

AVIDHIJNO VIDHĀNAJNO JĀYATE YAJANAM PRATI //21

“However, without knowing the rules, he brings forth worship.”

This is the state of enlightenment or of being in saving Grace. Whatever is needed to be known is known. There is union with the perfected (feminine) beings or the shākinīs, and all of the methods of approaching the Divine are known.

KĀLĀGNIM ĀDITAH KRITVĀ MĀYĀNTAM BRAHMADEHAGAM

SHIVO VISHVĀDYANANTĀNTAH PARAM SHAKTITRAYAM MATAM //22

“The manifested world is first begun with mātrena, then shaped with māyā. The masculine force pervades the boundless created world with its three mentally created powers of spiritual creation, destruction and maintenance.”

This verse again gives clues as to how to shape the future world with māyā. One starts with the awareness of totality and then removes that which does not belong in the desired world or māyā. The process of removal is called māyā.

TADANTARVARTI YATKINCIT SHUDDHAMĀRGE VYAVASTHITAM

ANURVISHUDDHAM ACIRĀT AISHVARAM JNĀNAM ASHNUTE //23

“The inner continual process of life becomes a pure path for the one who perseveres in the rules. It quickly opens to the knowledge of the inner sovereign powers.”

TACCODAKAH SHIVOJNEYAH SARVAJNAH PARAMESHVARAH

SARVAGO NIRMALAH SVACCHAS TRIPTAH SVĀYATANAH SHUCIH //24

“Because of the radiant fluid (soma) one is a great Soul, knowing the masculine powers of Shiva and all things. One is without sin, one’s will and exertions become pure and shining.”

YATHĀ NYAGRODHABĪJASTHAH SHAKTIRŪPO MAHĀDRUMAH

TATHĀ HRIDAYABĪJASTHAM JAGADETACCARĀCARAM //25

“As the great banyan tree is contained within the energy of its seed, so also is the “evolutionary upper kingdom of Heaven” contained as a seed in the hridaya.”

EVAM YO VETTI TATTVENA TASYA NIRVĀNAGĀMINĪ

DĪKSHĀ BHAVATYASAMDIGDHĀ TILĀJYĀHUTIVARJITĀ //26

“Truly, bound with the knowledge of the true state, the reaching for oblivion (nirvānā) fades away, dedication comes into existence; doubts, anointings and impressive religious ceremonies are abandoned.”

KRITAPŪJĀ VIDHI: SAMYAK SMARAN BĪJAM PRASĪHAYATI //27

“Having made the object of worship manifest and united with that seed, the goal is reached.”

ĀDYANTARAHITAM BĪJAM VIKASAT TITHIMADHYAGAM

HRITPADMĀNTARGATAM DHYĀYET SOMĀMSHAM NITYAM ABHYASET //28

“The inner seed bursts forward as the Moon becomes full, coming forth from the inner lotus of the heart meditation with soma exerting one’s own security.”

YĀNYĀN KĀMAYATE KĀMĀSTĀSTĀNCHĪGHRAM AVĀPNUYĀT /

ASMĀT PRATYAKSHATĀM ETI SARVAJNATVAM NA SAMSHAYAH //29

“Whatever is desired and made a dedication to, becomes reality. The power of knowing all is not reached for but rather abides within.”

EVAM MANTRA PHALĀVĀPTIRITY ETAD RUDRAYĀMALAM/

ETAD ABHYĀSATAH SIDDHIH SARVAJNATVAM AVĀPYATE //30

“This manifested mantra bursts forth from the combined masculine and feminine powers to attain all the knowledge and powers.”

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