KĀMAKALĀ

V I LĀSA
WITH THE COMMENTARY OF
NATANĀNANDANĀTHA

TRANSLATED WITH COMMENTARY

BY

ARTHUR AVALON

BY
PUṆYĀNANDANĀTHA

2024
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TA BL E OF C ON TE N TS
H
Table of Contents .............................................................................................2

Preface ..............................................................................................................4

Introduction ......................................................................................................7

Verse 1 ...............................................................................................................9

Verse 2 .............................................................................................................12

Verse 3 .............................................................................................................14

Verse 4 .............................................................................................................15

Verse 5 .............................................................................................................17

Verse 6 & 7 ......................................................................................................18

Verse 8 .............................................................................................................21

Verse 9 ............................................................................................................23

Verse 10...........................................................................................................25

Verse 11 ...........................................................................................................26

Verse 12 ...........................................................................................................27

Verse 13 & 14 ..................................................................................................29

Verse 15, 16 & 17.............................................................................................32

Verse 18 ...........................................................................................................34

Verse 19 ...........................................................................................................35

Verse 20 ..........................................................................................................36

Verse 21 ...........................................................................................................38

Verse 22, 23 & 24 ..........................................................................................40

Verse 25 ..........................................................................................................43

Verse 26 & 27 .................................................................................................45

Verse 28 ..........................................................................................................49

Verse 29 & 30.................................................................................................50

Verse 31 ...........................................................................................................52

Verse 32 ..........................................................................................................53

Verse 33 ..........................................................................................................54

Verse 34 ..........................................................................................................55
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Verse 35 ..........................................................................................................56

Verse 36 ..........................................................................................................58

Verse 37 & 38 .................................................................................................59

Verse 39 ...........................................................................................................61

Verse 40 ..........................................................................................................62

Verse 41 ...........................................................................................................63

Verse 42 ..........................................................................................................64

Verse 43 ..........................................................................................................65

Verse 44 ..........................................................................................................66

Verse 45 ..........................................................................................................67

Verse 46 ..........................................................................................................68

Verse 47 ..........................................................................................................69

Verse 48 ..........................................................................................................70

Verse 49 ...........................................................................................................71

Verse 50 ..........................................................................................................72

Verse 51 ...........................................................................................................74

Verse 52 & 53 .................................................................................................75

Verse 54 ..........................................................................................................79

Verse 55 ..........................................................................................................80
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PRE FAC E
H

T
he Kāmakalāvilāsa is an important work in The Kāmakalā is the rst display of activity in the
Śrīvidyā by Puṇyānanda an adherent of the Brahman Substance after Pralaya when the Devī
Hādimata, who is also the commentator on holds absorbed in Herself all the 36 Tattvas of
the Yoginīhṛdaya, a section called Uttaracatuḥśatī which the Universe in all its variety is composed.
of the great Vāmakeśvara Tantra. The same She is then Kavalīkṛta-nibśeṣa tattva-grāma-
Catuḥśatī as also the Pūrvacatuḥśatī have svarūpiṇī. She remains for some time in this state
commentaries by Bhāskararāya. The holding within Herself all the Tattvas until rest is
Kāmakalāvilāsa which means the spreading or disturbed by the desire or will (Kāma) to create.
emanation or evolution of the Kāmakalā that is the The movement or stress of this Desire manifests as
Supreme Triangle formed of the Bindu and Visarga, the Kāmakalā. Puṇyānanda has here described the
of Prakāśa and Vimarśa, of Śiva and Śakti, of the unfolding of the Kāmakalā according to the
‘I’ (Aham) and ‘This' (Idam) or Universe is, in the Hādimata.
supreme sense, the Śiva-Svarūpa and Śakti- All Tantras have referred to the Kāmakalā. The
Svarūpa. To put it quite shortly Kāmakalāvilāsa is Gandharva Tantra, which is a work of great
the evolution of the One in its twin aspect as authority and of philosophic thought, speaks (Ch.
changeless Consciousness (Cit or Saṁvit) and XXX) of the three aspects of Kāmakalā. The rst
changing Power (Cit Śakti and Māyā Śakti) into the which is, it says, the Sthula or gross aspect—that in
multiple universe. This evolution is represented by which She is meditated upon as something outside
the greatest of Yantras—the Śrīyantra gured on the Sādhaka (Bāhyabhāvanā). The only text of the
the cover and in a separate Plate showing in Gandharva Tantra available to me at the moment is
colours its several Cakras extending from the Point unfortunately defective so far as the account of this
or Bindu (called Sarvānandamaya), the Supreme aspect is concerned. It states that the Sun Bindu is
Śiva Śakti in the centre, to the outermost section of Her face, the Moon and Fire Bindus are Her two
the Cakras the Bhūpura which is called breasts, and Her womb or Yoni is Hārdhakalā. Dr.
Trailokyamohana. Bhandakar in the account he gives of the Kāmakalā
The Śrīcakra or Śrīyantra is the Yantra of Lalitā or (Vaiṣṇavism and Śaivism, p. 145) does not seem to
Trīpurasundarī the Devatā of Śrīvidyā. Every have understood the scheme. He appears not to be
Devatā has his or her Yantra. A general but by no familiar with the technical terms and has not
means exhaustive list of the Yantras is given in the followed the commentator Lakṣmīdhara whose text
Tantrasāra of Kṛṣṇānanda of which there are he had before him and as a result he has made
several editions published in Bengal. some errors. Thus he says that Ha is called
Ardhakalā or half part, whereas the half of Ha is
Lalitā is the Supreme Śakti aspect of the Brahman
Kalā. Again the Devī is not in Herself “Aham” for
the Aniruddhasarasvatī (the all-spreading and Itself
the latter is the Sakala aspect of the Brahman.
Unlimited Power). It is claimed by great Kaulas,
among whom may be mentioned the great I have referred elsewhere to his translation of the
Naiyāyika commentator Bhāskararāya, that this term Bindu as “Drop”. Bindu is here not a “Drop”
aspect of the Brahman is recognised in the Vedas but a technical name for a particular state of Saktī;
and that among others the Mantra, Catvāraḥ īṁ namely, Ghanībhūta Śakti. The Symbol of the Point
bibhrati kṣemayantaḥ (Ṛg Veda V. 47. 4) has is well known in both East and West. Here it is a
reference to Her. Metaphysical Point of Energy about to manifest.
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The term is fully explained in my “Garland of creator and director of the universe and Who
Letters.” ultimately withdraws creation within Herself. Some
form of Union with the Ultimate Real or Sat is the
The Sādhaka is directed to realise his identity with
aim of all the di erent classes of Sādhakas of the
the Kāmakalā. This aspect is alluded to in V. 19 of
Hindus. In Chap. VII of the Gautamīya Tantra,
the Saundaryalaharī, a beautiful poem the
greatly venerated by Vaiṣṇavas, the Sādhaka is
authorship of which has been unanimously
directed to realise that “he is Kṛṣṇa (Ahaṁ Kṛṣṇaḥ)
attributed by all great commentators such as
and no one else (na cānyo’smi)” that “sorrow is not
Rāghava Bhatta, Bhāskara, Lakṣmidhara and others
his portion (na śokabhāk) and that “he is Sat Cit
to the great Śaṁkarācārya, though present day
Ānanda". It is also there said that the bar between
Orientalists, both Indian and Western, incline to
Kṛṣṇa and the Sādhaka can be removed by Kṛṣṇa’s
cast doubt upon the traditional account of its
wish.
authorship. The Saundaryalaharī in verse 11 speaks
of the Śrīcakra also. The second aspect of Kāmakalā The Śākta Sādhaka seeks to realise the identity of
which is spoken of as Subtle (Sūkṣma) and inward himself with the Mantra, the Yantra, the Guru and
(Āntara) is that in which She is the Devī Kuṇḍalinī the Īśṭadevatā for they are all Brahman. Sarvaṁ
like a luminous ash of lightning extended from khalvidaṁ brahma. Lalitā is the Brahman as the
the Mūlādhāra through the six centres to the active principle in creation. When Her Power is
Brahmarandhra. See my “Serpent Power”. She is to fully evolved the Śakta seeks Her alone. It is She
be meditated upon as half of Ha in the lotus of a Who, visible through Her Manifestations, counts
thousand petals. This Kāmakalā is also active for him. [Tasyām pariṇatāyām tu na kaścit para
(Jāgarti) in all that is moving and motionless. The iṣyate].
third aspect of Kāmakalā is called Mantratanu “Pure (Vimalā) Cit Śakti of the Lord is Caitanya”.
(Mantra body) also Trayīmayī as existing in Bhāskara in commenting on the text above says
everything. In this aspect Sāmaveda is Her face; Ṛk that the Cit Śakti, which is inherent in the Paracit
and Yajus are Her two breasts and the Atharvaveda (Paracinniṣṭhā), accepted by the Upaniṣads, is by
is the Hārdhakalā. “The Kāmakalā (the text reason of the multitudinousness of Her aspects
proceeds) is the One highest (Turīya) Brahman called Māyā. Her evolution (Pariṇāma) is called
Itself.” The Tantrāntara Tantra quoted in the creation (Prapañca) and this creation is Cidrūpā, or
Sarvollāsa speaks of one Bindu as the state of Laya; a form of Consciousness in the sense of Cit. That
two Bindus as the state of creation (Sṛṣṭi); three being so it is real. [See my book “Reality”.] This
Bindus as the state of continuance (Sthiti) and the does not con ict with Monism since Śakti and
return to One Bindu as the state of Laya Śaktimān are incapable of separation. Further on he
(absorption) when the Devī is as the Vāmakeśvara says that the Śākta does Sādhanā of Śakti because
Tantra says, Kabalī-kṛta-niḥśeṣa tattva-grāma- without Śakti the Subtle (Sūkṣma) Śiva has neither
svarūpiṇī. The Śyāmā-rahasya quotes from the name (Nāma) nor the power of manifestation
Śrīkrama Tantra a full account of Kāmakalā. (Dhāma). So there can be no duty to one who is
The Śrīcakra is described in great detail in the nameless nor can such a one help the Sādhaka in
Tantrarāja of the Kādimata the fìrst eighteen attaining Nirvāṇa. Bhāskara follows the Kādimata.
chapters of which form Vol. VIII of this series. It But both the Kādi and the Hādi are agreed that by
also forms the subject of the Nityāṣoḍaśikārṇava the worship of Śrīcakra is meant the Sādhanā
Tantra which has been published by the whereby the identity of the knower (Jñātā), the
Ānandāśrama Press of Poona. For a general means of knowledge, and knowledge (Jñāna i.e.
description of the Cakras the reader’s attention is Yantra which is the body of both the Devī and the
drawn to the Introduction to Vol. VIII. Sādhaka) and the object of knowledge (Jñeya i.e.
Tripurā) is realised. The Tantrarāja (xxxv. 6) says:
The aim of the Sādhaka of Lalitā is to realise his
identity fìrst with the Yantra and Mantra and then
with Lalitā or Tripurā, the Mahāśakti Who is the
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jñātā svātmā bhavej jñānam arghyaṁ jñeyaṁ is fully evolved (Tasyām pariṇatāyāṁ) from out this
bahih-sthitam śrīcakra-pūjanaṁ teṣāṁ ekīkaraṇaṁ state in which the universe lies absorbed as mere
īritaṁ. tendency or potentiality, then no other Supreme
(Kaścit para) that is the changeless Niṣkala Śiva is
The meaning of this is that the Svātmā or self of the
desired or thought of (Iṣyate). This, says the
Jīva or Sādhaka is the Jñātā or knower. Jñāna
commentator Bhāskararāya, is the Śākta’s point of
knowledge and means of knowledge is the body of
view, for the Niṣkala or Sūkṣma Śiva has neither
Jīvā which is the Yantra and o ering (Arghya) and
name nor manifestation and there is neither any
Jñeya or object of knowledge is what is “outside”
duty towards, nor bene t from, Him. What Divinity
(Bahiḥ-sthitam) by which is meant the Devī Who to
may be in Itself, apart from Its governance of the
the ordinary man is something other than himself.
universe, is of no practical concern to those who
The worship of Śrīcakra is done to e ect a union
form part of it. The Śaktisangama Tantra (1-3)
with, or to realise the identity of, these three. There
establishes the identity of the Kāmakalā—this rst
are some slight di erences between the accounts
creative movement with the Praṇava.
of the Śaktis as given in the Kāmakalāvilāsa and
Tantrarāja Tantra. These will be pointed out in the A text of this work was obtained in Kashmir but it
Introduction to the second part of the Tantrarāja was found to be defective; another manuscript was
Tantra now in preparation. It has been alluded to in then secured from the valuable collection of
the Introduction to the First Part. Tantras in the Andul Rajbati which is more reliable
and forms the basis of the present edition. When
There are some who today believe that the
the present text, the publication of which has been
feminine aspect of the Brahman is unknown in the
somewhat delayed, was going through the Press,
Vedas and the Upaniṣads. But this is quite
another edition in Sanskrit was published in
erroneous. Thus in the Chāndogya Upaniṣad we
Triplicane (Madras) which contains some valuable
come across the texts ‘Tadatkṣta’ ‘Seyaṁ
additional illustrative citations which are not to be
Devataikṣata.’ The rst text by the word ‘Tat’
found in the manuscript from which this edition
speaks of the Brahman as neuter or nirguna. The
has been printed. I have added some further notes
second speaks of the Brahman as feminine (Sā
and given the references to the Śruti and other
iyam). The function is the same, namely, that of
texts quoted by the commentator Natanūnanda
Īkṣaṇa prior to creation. There are many other texts
Nātha.
which might be cited such as the celebrated Devī-
Sūkta. The Kāmakalāvilāsa is of great value in Śrīvidyā
because of its clear and succinct account, from the
In fact for man the second is the more important of
Hādi standpoint, of the initial development of Śakti
the two. As already stated, in dissolution (Pralaya)
and of the great Śrīyantra, and is now translated for
the Devī is what remains—that is what the
the rst time.
universe is in its essence (Svarūpiṇī)—after all the
Tattvas (Tattva-grāma) have been completely Calcutta, ARTHUR AVALON
(niḥśeṣa) swallowed up (Kavalīkṛta) or absorbed by 25th Nov. 1921
Her. Then the verse continues “when however She
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I N T RODUCT ION
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K
āmakalāvilāsa is an ancient and and yet is not identical with him. The former is
authoritative work on Śrīvidyā by evanescent seeming while the latter is true Being.
Puṇyānandanātha. It was rst published in Similarly at the beginning of creation, God the ever
1918 by the Kashmir Government as No. 12 in its changeless Being “desired” to be a ever-changing
Sanskrit Publications Series with a commentary seeming. The absolute Being took on the role of
from the pen of Mahāmahopādhyāya relative becoming. This desire and its fruition
Mukundarāma Śastri of the Research Department brought on the entire universe of name and form.
of that State. In 1921, Sir John Woodro e published The subject self conceived of itself as an object of
it with a fuller commentary by Sri Natanānandanātha. its own cognition. The ‘I’ became the ‘this’. This
A second edition has been long overdue and is now initial desire impulse responsible for the creation of
brought out. It is much to be regretted that that the world is given the name of Kāma. The desireful
veteran Tantric scholar is not in our midst now to supreme entity is known as Kāmeśvara and his
contribute to this edition the bene t of his ripe active desire as Kāmeśvarī. The entire universe is
experience and deep knowledge in this eld of the outcome of the union of these two primary
sacred literature. parents. Though this truth is never lost sight of,
more importance is given to the mother aspect in
As he has well pointed out in his Preface to the rst
Devī worship.
edition, “What Divinity” may be in itself, apart
from its governance of the universe, is of no The numeral six is a reality but is an abstract
practical concern to those “who form part of it” and mental concept essentially independent of the
there can be “neither any duty towards nor bene t particular things to be counted. The concept is the
from Him” conceived of as unrelated to the world same for all who can conceive of it and is not
of Name and Form. Any substance, be it gold or limited by any considerations of country or
mud, has no inherent name or inherent form of its language. The sound that is produced when the
own but when we seek to have relationship with it, word six is pronounced has really nothing to do
it must be clothed in some name and some form. with the conception of the numeral but is only a
We are therefore concerned with God not in His sound-symbol of that concept used for the purpose
abstractness but in His practical aspect as in of expression in the English language. As languages
relationship to the world of our experience. and dialects vary, the sound symbols also will vary
though the concept may remain the same. The
God as the ultimate reality transcends all
concept is intangible while the sound symbols are
distinctions and is therefore neither a He nor a She
certainly tangible. Again, the gure 6 which
but is best expressed by the neuter word Brahman.
appears in uniting has really nothing to do with the
But conceived as the cause of the universe, it is
sound produced when the word six is pronounced,
clothed with a father-mother aspect, the static non-
much less with the abstract concept behind it. The
active principle being considered as the father and
gure 6 is but a form symbol of that concept. As in
the dynamic active principle being considered as
our experience we are attaching more importance
the mother. Both are aspects of the same reality but
to the ear and the eye than to the other faculties of
seem to split it up into two. Where a person stands
sensation, we clothe every concept with a sound
before a mirror, it is true that he does not undergo
symbol and with a form symbol so that we can
any change but a duplicate person appears
instantaneously in the mirror. That re ected person through them relate ourselves to the abstract
concept which alone is real.
is essentially not di erent from the original person
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Similarly when we conceive of Godhead or any quotations from cognate literature. All the same the
aspect of it, we have necessarily to give it a sound treatise will remain a closed book to the lay reader.
symbol and a form symbol. The conceptual reality As the commentator has pointed out more than
is known as Devatā, the sound symbol as Mantra once, the details and the method of worship are
and the form symbol as Yantra. It is said that the really matters to be learnt only after acquiring the
Devatā is the life principle, the Mantra its subtle requisite competency and getting initiation from a
body and the Yantra the gross body. The Archā or knowing Guru.
Image ordinarily used for worship is a still grosser In this volume is included Śrī Nātha-
body. navaratnamālikā of Maheśanātha with the
In the Vedic and Tantra literature, symbols in commentary of Bhāskararāya the leading authority
sound and in form have been prescribed as can on Tantric worship. Under the guise of Guru stotra,
most appropriately and accurately represent the the author has analysed our life breaths in various
Devatā. The ancient seers have pointed out that, ways and has pointed out their correspondence
just our body of esh and blood though seemingly with the details of the Mantra and the Yantra. This
inert is permeated by the life principle in us in work is more cryptic and less intelligible to the
every particle of it, so does the Devatā permeate uninitiate. The commentary on the rst stotra
the Mantra and the Yantra appropriate to that mentions that the stotra consists of ten ślokas and
Devatā. Any the slightest variation therefore either the tenth śloka which gives the Phalaśruti refers to
in the sound of the Mantra or in the form of the the previous ślokas as being compiled by
Yantra will e ect a corresponding change in the Bhāskararāya himself. This has to be somehow
concept of the Devatā and may possibly do great reconciled with the preamble to the tenth śloka and
harm. In this Kāmakalāvilāsa, the Devatā dealt with with the colophon which attribute the authorship
is the highest conceivable one, namely the Divine to Maheśanātha.
Mother Tripurasundarī; Her Mantra is the The publication of this book making its contents
Pañcadaśakṣari and Her Yantra is Śrīcakra. The available to all and sundry does not and cannot
intimate relationship between the Devatā, the dispense with the two indispensable conditions of
Mantra and the Yantra is brought out in this book competency and initiation already referred to. To
in several ways and the devotee is asked to identify those who have them not, the contents may seem
himself with them as a necessary step towards the to be meaningless jabber. So is a book on integral
ultimate realisation. calculus to a history student. The publication
The commentator Natanānandanātha is a disciple however is useful in creating in the reader an
of Sankarānanda and Nāthānanda and is the author interest which in course of time may ripen into
of several works besides a commentary on earnest endeavour to appreciate and realise the
Yoginīhṛdaya. He refers in his commentary itself to eternal truths taught here.
Saccidānanda Vāsanā and Cidānanda Vāsanā as his Srirangam R. KRISHNASWAMI AIYAR
works. Only extracts from the commentary are 11-6-53
reproduced in the English translation. The
commentary is simple, explanatory and very useful
in understanding the text and is replete with
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V ERSE 1
H
sakala-bhuvanodaya-sthiti-laya-maya-līlā-vinodanodyuktaḥ ।
antarlīnavimarśaḥ pātu maheśaḥ prakāśamānatanuḥ ॥

May the great Lord, who is ever wakeful in the blissful play of the repeated acts of
Creation, Maintenance and Dissolution of all the worlds which issue from Him,
protect ye. He is mere illumination (Prakaśa). Merged in Him is Vimarśa (Śakti).

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Here the honoured Yogī Puṇyānanda wishing to Wakeful (Udyukta). By ‘wakeful’ is meant that He
instruct in the Mantra, Cakra and worship of willed and inclined towards Creation (saṅkalpa-
Tripurasundarī, the presiding Devatā over all viśiṣta-lakṣaṇa-sṛṣtimukha). Śruti says (Chā. Up.
Vidyās1, speaks in the rst place of Her form as 6.2.1):—‘Oh gentle one! At rst there was merely
Kāma-kāmeśvarī2. this Being (Sat), which is One without a second,
Brahman.’ Also ‘May I be many and born as many,’
Who is ever wakeful… issue from Him
and thus He made Himself into the world as it
(sakalabhuvanodaya-sthiti-laya-maya-
exists within Himself. By this is meant that the acts
līlāvinodanodyuktaḥ). Udaya or rising or springing
of creation are for the Lord merely His play and are
up or appearance is Creation (Sṛṣti); Sthiti or
not necessitated (na prayojanam). So it has been
continuance is Maintenance; Laya is absorption or
said—‘By His mere wish He throws out and
Dissolution (Nāśa) of all the worlds
withdraws the universe in its entirety.’ Also it is
(Sakalabhuvana)3. These three (Sṛṣti, Sthiti, Laya)
elsewhere said—‘The Great Lord having drawn on
imply Nirodha and Anugraha, as by Trivṛtkaraṇa,
Himself the picture of the world by the brush
Pañcīkaraṇa is meant. He is wakeful in this
which is His own Will is pleased when looking
pleasant play (Līlā) which consists of many of these
thereon.’ Śruti also says—‘As the spider throws out
ve kinds of action which relate to the world
and takes back its thread, so Īśvara projects and
(pañcavidhakṛtyam hi jaganniṣtham), whilst the
withdraws the universe.’ Thus the one great Lord
play is that of the Lord (līlā tu pārameśvarī).
becomes the material cause (Upādāna) from out of
Worlds (Bhuvana). That which comes from Him is which the world is made, as says the Text, ‘May I be
Bhuvana (bhavatyasmāt iti bhuvanaṁ). Therefore many.’ The Vāmakeśvara Tantra also says—‘When
the word Bhuvana qualified by ‘all’ (Sakala) signifies She is fully developed (Parinatā) there is no further
all the Tattvas beginning with Śiva and ending with
Kṣiti, because the Tattvas have their origin from,
continue through and disappear in Brahman. So
Śruti says (Taitt. Up. 3.1.1):—‘That from which these
Bhūtas were born, by which after being so born they
live, to which they go and into which they enter;
know that well, for that is Brahman.’

1 i.e. either the fteen Nityās or all Mantras.

2 United Kāmeśvara and Kāmeśvarī.
3 Sakalabhuvana – the Universe with all its parts consisting of the 36 Tattvas.
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KĀMAKĀLAVILĀSA 10 of 81

need of Him for Creation’4 (Nityāṣodaśikā, IV.5). By the Paramātmā Who is supreme Bliss and supreme
this is meant the inseparateness of the world from Illumination and within Whom is the experience of
the Svarūpa (own form) of Brahman. perfect ‘I-ness’ (Paripūrṇāhaṁ-bhāvabhāvanā-
garbhita) withdraws into Himself the manifold
That being so it may be asked what is the Svarūpa
universe. Vimarśa may also mean the experience
of the Brahman as transcending the world. The
(Parāmarśa) that ‘I am the uncreated cause of the
author therefore says—
Creation, Preservation and Dissolution of the
Merged in Him is Vimarśa (Antarlīna-vimarśa). Universe.’ So it has been said by Nāgānanda:
Vimarśa is experiencing ‘This’ (Idam), and ‘Vimarśa’ is the experience that “I am the
‘This’ (Idam) is the universe (Prapañca). By Idam is uncreated one (Akṛtimo’haṁ)” in the form ‘of the
meant the world created by Paramātmā. In the universe (Viśvakāreṇa), in the manifestation of the
passage in the Taittirīya Śruti which begins with universe Viśvaprakāśena) and in the absorption of
‘From the Ātmā originated Ākāśa, and ends with the universe (Viśvasaṁhārena).’
‘This the tip of the tail is completion (Pratiṣṭa),’ the
Merged (Antarlīna). By merged is meant inward-
word ‘this’ (Idam) is the world as object of
facedness (Antarmukhatvam)5, Antarlīna-vimarśa
experience (Prapañca-parāimarśa). By the word
thus refers to Him whose experience of full I-ness
‘Idam’ is indicated the universe (Prapañca) as
is inward-turned. The Svachchhanda Tantra says:
contrasted with Brahman (Brahma-pratiyogibhūta).
‘That inward-faced-ness (Antarmukhatva) which is
So it has been said—‘Dissolving (Pralayang
the state of omniscience and the like ever is6,
kurvan) in the Aham (I) the Idam (This) which is its
because it is detached from7 any object’8.
correlative.’ Antarlīna-vimarśa means that within
Him is dissolved Vimarśa or Prapañca which is He is mere Illumination (Prakāśa-mātra-tanuḥ)9.
above spoken of. The signi cance of all this is that This means that Parabrahman who is the Supreme

4 ‘This is a translation of the second line of IV.5 of Nityāṣoḍaśikā (part of Vāmakeśvara). The verse runs thus:
kavaītkṛta-niśeṣa tattva-grāma-svarūpiṇī
tasyām pariṇatāyāṁ tu na kaścit para iṣyate
At the time of dissolution all the Tattvas are absorbed into Her and She remained in Her own form
(Svarūpa). When She is fully developed there is no further need of Him for creation.
By the ‘Tattvas’ according to Puṇyānanda, Bhāskararāya and others is meant the 36 Tattvas. Lakṣmīdhara
interprets it to mean the ve Tattvas. That is, the Universe is the creation of Parā (Śiva) and Parā (Śakti).
Under His in uence She works and when Her work is completed there is no further need of Him for that
purpose.
5Consciousness is either looking inward (Antarmukha) or outwards (Bahirmukha). The rst indicates the
supreme experience, the second world experience. Therefor the essence of becoming as universe is the
conversion of one into the other. Consciousness is given “another” direction, strictly an outer direction,
because the supreme experience is beyond all relations.
6 that is, is not destroyed.
7 or, independent of.
8 that is, is transcendent.
9 lit., His body or substance is mere Illumination.
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 KĀMAKĀLAVILĀSA 11 of 81

Lord and transcends all, is nothing but Illumination be called Paramātmā? To meet this the latter is
(Prakāśaikasvabhāva). Such is His nature10. called the Great Lord (Maheśa). He is Great
(Mahān) because neither space nor time limits
The Kāṇva11 says: ‘The Devas worship that which is
Him; and He is Lord (Īśa) because He has the
the deathless One (Amṛta)12, which is verily Itself
power to control all. The Śirah Śruti16 says: ‘The
Life13 and the Light of Lights.’ The Katha says:
Eater (Saṁbhakṣaḥ) eats all. He constantly creates,
‘There shines nor Sun, nor Moon, nor stars. There
maintains and dissolves. Therefore He is called the
ashes no lightning. What need have we then to
Great Lord (Maheśa). The Mahānārāyaṇa17 also
speak of Fire. All luminaries derive their light from
says: ‘That Svara18 which is uttered in the
It. By Its light all is illuminated.’
beginning and end of the Veda is that in which
Āgama also says: ‘The innermost Light which is Prakṛti is merged (Prakṛti-līna = Prakṛtyātmaka)19.
Light Itself is the imperishable (Anapayini) Parā He Who is beyond, is Maheśvara.’
Vāk’14.
Protect ye. He has this power. Mantra is so called,
Illumination (Prakāśa). By illumination is meant because it protects or saves by thinking (Manana)
the experience of I-ness (Aham-rūpa-vimarśa) on it (Mananāt trāyate). Puṇyānanda says: ‘May
indicated in the words ‘wish,’ ‘know’ ‘do’ and the Parameśvara protect ye’. Protection is one of the
like in the rst person singular15. Here it is said of powers of Paramātmā. May the Great Lord who is
Para Brahman as united with the ve Śaktis of All- Illumination (Prakaśa) protect ye. The Ācāryā20 has
mightiness, All-knowingness, All-activity, All- also power to illuminate, Mantra also has the power
completeness, All-pervadingness. It may be said of illumination. Therefore the unity of the Devatā,
that if the Sun and other bodies have the power of Guru, and Mantra is here shown.
illumination, then why should the Brahman alone

10 lit., body.
11 One of the recensions of the Bṛhadāraṇyaka Upaniṣad.
12 This word is derived from na (not) mṛta (death)
13 Āyuḥ
14 The supreme ‘Word’. See A. Avalon’s “Garland of Letters.”
15 ‘I wish,’ ‘I know,’ and so forth.
16 The Atharva Śira Upaniṣad
17 The Atharvaṇa Upaniṣad of that name.
18 Oṁ
19 The two are one, as stated in Nityāṣoḍaśikhā
20 Guru
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VE RSE 2
H
sā jayati śaktirādyā nija-sukha-maya-nitya-nirupa-mākārā ।
bhāvicarācara-bījaṁ śiva-rūpa-vimarśa-nirmalādarśaḥ ॥

She the Primordial Śakti who excels all and who in Her own true nature is eternal,
limitless Bliss, is the seed (Bīja, that is, source or cause) of all the moving and motionless
things which are to be, and is the Pure Mirror in which Śiva experiences Himself.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

He here says that the Source of all is also Our the unlimited, uncreated Brahma-bliss
Supreme Lady. (Ātmānanda). Śruti says that the Brahman who is
transcendent Bliss is in all and above all.
She the primordial Śakti who excels all (sā jayati
saktirādyā). By this is meant that Our Supreme The Chāndogya (7.2.3 says: ‘That which is the
Lady (Parā bhaṭṭārikā) Mahātripurasundarī is Immense (Bhūmā) that is Bliss (Sukha). There is no
above all. Bliss in the little. The Immense is Bliss itself. Every
endeavour should be made to know the Immense.’
She (Sā). By this is meant the Tripuā spoken of in
Having so said it proceeds. ‘There where one sees
all the Upaniṣads, in whom are the 36 Tattvas
nothing else, hears nothing else, knows nothing
beginning with Śiva and ending with Kṣiti; who is
else, that is the Immense (Bhūmā).’ It thus
in the form of all the universes (Sarva-
describes the Brahman who is Perfect Bliss
prapañcātmikā) and is also beyond them
(Aparicchinnānanda).
(Taduttīrṇā). This is the meaning of the name
Tripurā as given by the great Yogīs, Knowers of the The Bṛhadāraṇyaka says, that ‘other beings enjoy
true tradition (Satsaṁpradāyavid). She who is (Upajīvanti) only a fragment (Mātrā) of this Bliss.’ It
above (Purā bhūtā) the three Lights (Tribhyas thus says that all other beings are but drops
tejobhyaḥ), that is, “Sun”, “Moon” and “Fire” (Viprut) in the ocean Brahma-bliss.
(explained later) is called Tripurā. Her supremacy is The seed of all... which are to be (Bhāvicard-
proclaimed everywhere in many Śrutis and Smṛtis. carabījam). Bhivi is that which is about to and will
It is She who is denoted by ‘She whose true nature come. She is the Cause of all moving and
is eternal, limitless Blisś) (nija-sukha-maya-nitya- motionless things which will be and which are.
nirupa-mākārā). Nija means natural (Svābhāvika).
By Sukhamaya (Bliss) is meant in whom there is no The Katha Śruti says (5.2.12): ‘The one Controller
sorrow. Nityā is being at all times (Trikāla, i.e. past, (Vaśī) of all who is the Inner Self (Antarātmā) of all
present, future). Nirupama is ‘ incomparable’, as created beings (Sarva-bhūta) transforms His unity
there is nothing with which She can be compared. (Ekam rūpam)1 into many.’
Such is Her nature (Ākāra. that is, Svarūpa). She is

1 Some read Bīja (seed) for Rūpa (form).

 KĀMAKĀLAVILĀSA 13 of 81

Āgama also says: ‘When She the Supreme Power The sense may be thus illustrated. A handsome
(Paramā Śakti) who is in the form of the universe king looking at his re ection in a mirror which is
(Viśvarūpiṇī) sees2 her own impulse towards before him knows ‘I am he who is thus re ected.’
becoming (Sphurattā), then the Cakra3 comes into So Parameśvara looking at His own Śakti
being. As the great tree exists as potency4 in the (Svātmaśakti) who is within himself
seed of the Bata tree5, so does this moving and (Svādhīnabhūtā) knows his own nature
motionless world exist in the seed in the heart (Svāsvaripam) as ‘I am all’ (Paripūrno’haṁ). If there
(Hṛdayabījastham) (of the Lord)’. be nothing before the mirror then there is nothing
to be re ected. Similarly if the Parāśakti were not
It may be said that as it is not possible for Śiva to
united with Paraśiva, She could not produce the
create without Śakti nor for Parā Śakti without Śiva,
universe (Prapañca) which is within Herself.
how can She be said to be ‘the seed? To meet this it
Therefore the world cannot be created by Śiva
is said that She is the pure mirror in which Śiva
alone nor by Śakti alone. It is by both of them that
experiences Himself (Śivarūpa-vimarśa-
all the Tattvas are produced.
nirmalādarśaḥ) The Svarūpa or nature of Śiva is ‘I’
or Ahaṁ (Śivasya svarūpaṁ ahaṁ ityevaṁ Āgama says: ‘Without Śiva there is no Devī.
ākāraṁ). The experience (Vimarśa) again of That Without Devī there is no Śiva. As between moon
(Tasya vimarśaḥ) is the experience of ‘I- and moonbeam there is no di erence, so there is
ness’ (Ahaṁ ityevaṁ rūpaṁ jñānaṁ). This pure no di erence between Śiva and Śakti.’
mirror makes manifest this knowledge (Tasya
brakāśane nirmalādarśaḥ).

2 Paśyet, that is, creatively produces, and, in the form produced, experiences.
3 The rst Cakra in the Śrī Yantra, as to which see Yoginīhṛdaya, Ch. 1, vv. 9, 10.
4 Śakti.
5 Ficus indica.
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V ERSE 3
H
sphuṭaśivaśaktisamāgamabījāṅkurarūpiṇī parāśaktiḥ ।
aṇutararūpānuttaravimarśalipilakṣyavigrahā bhāti ॥

The Supreme Śakti is resplendent. She is both the seed (Bīja) and sprout (Angkura)
as the manifested union of Śiva and Śakti. She is very subtile. Her form is manifested
through the union of the first letter of the Alphabet (A) and the Vimarśa letter (Ha).

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Now some say that the experience (Vimarśa)1 ‘I am also says, ‘the Devī is smaller than the smallest
all’ (Paripūrṇo’ham) is the Brahman. Then how can (Aṇū) and greater than the greatest.’
it be said (it is argued) that the experiencer Her form is manifested... letter (Ha) (Aṇutara-
(Vimarśaka, that is, He who is conscious of being rūpānuttara-vimarśa-lipi-lakṣya-vigrahā). By
the supreme ‘I’) is the Brahman. The verse is Aṇutara-lipi is meant the letter before which there
written to meet this di culty. is no other, and that is the letter A. By Vimarśa-lipi
Supreme. Here by Supreme (Parā) is meant is meant the last letter which is Ha. By the union of
Tripurasundarī as She is before creation (Prakyta). A and Ha (Ahaṁ = I) Her Self (Vigraha = Svarūpa)
She is so called because Śruti speaks of Her as becomes known (Lakṣya = Visible). The sense of
‘Consciousness, Bliss, Will, Knowledge, Action these words is that the Parā Śakti is ‘I-ness’
(Cidānandecchajñānakṛyārūpā).’ (Ahamātmikā) within whom (i.e. between the
letters A and Ha) are all the letters of the alphabet
She is both the seed and sprout (Sphuta-śiva
(Antar-garbhita-samasta-varṇa-kadaṁbaka). Her
śakti-samāgama-bījāngkura-rūpiṇī). She is the
form is the fty letters beginning with A-kāra and
manifested (Sphuta = Vyakta) union of Śiva and
ending with Ha-kāra (Akārādi-hakārānta-
Śakti and is therefore both the seed and the sprout.
pañcāśad-akṣara-rūpiṇī). She is the Mother
For it has been said: ‘From the seed the sprout and
(Janayitrī) of all the universe consisting of Varṇa,
from the sprout the seed.’ She produces in their
Pada, Mantra and of Kalā, Tattva, Bhuvana. She is
order all the Tattvas beginning with Śiva tattva and
the supreme object of veneration (Parā bhaṭṭarikā,
ending with Kṣiti tattva.
the innermost self of all things (Samasta-
Śiva. Here by the word ‘Śiva’ is meant Jñāna śakti bhūtāntarātmā). Everywhere in the Vedānta She
because Śiva tattva is inherent (Adhiṣthāna) in appears spoken of as ‘I’ (Ahamahamityevākareṇa).
Jñāna Śakti; and by the word ‘Śakti’ is meant Kriyā This is what has been said in this verse. So it has
Śakti, for Śaktitattva is inherent in Kriyā Śakti. It been said in the Kānva śruti; “ This Brahman verily
must also be noted that She who is in the beginning was. It knew Itself (Tadātmānam
Cidānandasvarūpā e ects the creation of the eva veda), ‘I Brahman am’.” ‘A is Brahman, from
universe by Jñāna and Kriyā. That came Ahaṁ (i.e., I).’ The worship of Ātmā is
Subtile. She is also further spoken of as very subtile the meditation ‘I am all’ (Pūrnāhaṁ-bhāva-
(Anuttara-rūpā, that is, of very subtile form). Śruti bhāvanā), and should be kept very secret. Śruti
says, ‘Verily more subtile than the subtile is eternal enjoins that it should be learnt only from the
Beingness (Sattva), Thou verily art That.’ Āgama mouth of the Guru.

1Paripūrṇo’ham iti vimarśam eva Brahma. Reference is made to the experience as a state contrasted with
that of which it is a state.
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V ERSE 4
H
paraśivaravikaranikare pratiphalati vimarśadarpaṇe viśade ।
pratirucirucire kuḍye cittamaye niviśate mahābinduḥ ॥

Upon the mass of the rays of the Sun Paraśiva being re ected in the pure Vimarśa-
mirror, the Mahābindu appears on the Citta wall illumined by the re ected rays.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

The author being desirous of describing the Re ected. By ‘Re ection’ (Prati-phalana) is meant
Kāmakalā in the form of all the letters, commences seeing one's own self (Sva-svarūpāvalokana).
in this and the following three verses to speak of When the self is seen by re ection in this way, then
Her letter-hood: (Akṣra-svarūpa = Brahma- ‘Mahābindu appears on the Citta wall’ (Cittamaya =
svarūpa).1 Jñānaika-svarūpa) which is beautifully illumined.4
The Citta is compared to a ‘wall’ (Kuḍya) because
Mass of the rays of the Sun Paraśiva (Paraśiva-
on it appears (the re ection of the) Mahābindu. In
ravikaranikare). Paraśiva is the adored Lord
ordinary experience we see that if a mirror is kept
Paramaśiva who is mere Prakāśa (Prakāśaika-
facing the sun, the rays after being re ected
svabhāvaḥ). The mass of His rays (Karāḥ =
therefrom appear on any wall nearby as a luminous
Karāṇāḥ) is the pure (Viśuddha = Nirmala)
spot (Bindu) produced by the rays of the sun. In the
Vimarśa-mirror (Vimarśa-darpaṇa). Vimarśa is the
same way when Parameśvara who is Prakāśa
Śakti or movement (Visphuraṇa śakti)2 which is
(Prakāśa-rūpa-parameśvara) comes into
limitless (Anavadhikākārā). So it is said in
connection with Vimarśa which is like a mirror
(Pratyabhijña): ‘She is Sphurattā (Sā sphurattā). She
(Darpaṇavat-svasvarūpa-vimarśa-sambandhe jāte),
is here compared to a mirror because of Her
there shines forth the Mahābindu who is
thereby manifesting Herself (Sva-svarūpa-
Parameśvara as Pūrṇo’ham - ‘I am all.’
prakāśatvāṭ)3.

1 That is, Her svarūpa as the substance of all the letters. Cf.
a-kāraḥ sarva-varṇāgrayaḥ prakāśaḥ paramaḥ śivaḥ
ha-kāro’nt yaḥ kalārūpo vimarśakhyaḥ prakīrtitaḥ
2Sphuraṇa is a common term in these Śastras. The word means impulse, vibration, throbbing, pulsation,
quivering and then springing up, breaking forth, blossoming, starting into view, expanding and lastly
ashing, glittering, sparkling manifestation, in short, both as impulse towards and as fact.
3Sva-svarūpa-prakāśatvāt may also mean – Because She makes manifest the svarūpa of Brahman (Sva =
Brahman = Ātman) in Her as in a Mirror.
4 That is, by the rays re ected back on it.
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KĀMAKĀLAVILĀSA 16 of 81

Śruti also says: ‘Oh gentle one, this Being alone Āgama also says: ‘When She the Paramā Śakti10
there was in the beginning, the one, non-dual sees Her own Sphurattā, there comes into being
Brahman alone5. That said: ‘May I be many and be the Cakra.’
born.’6 Also ‘She this Devatā said’7: This Brahman In Pratyabhijña also it is said: ‘She the Sphurattā is
alone there was in the beginning, That knew Itself the great Being-ness (Mahāsattā) beyond time and
as ‘I (Ahaṁ) am the Brahman’. ‘He said (and space (Deśa-kāla-viśesiṇī).11 It is She who is spoken
thought), truly I shall create these worlds (Lokas).’8 of as the essence of all (Sārataya cokta) in the Heart
Texts in Śruti like these say that the Parabrahman of the Supreme Lord.
who is looking towards (Abhimukha) His own Śakti
(Svātmaśakti) is the Cause of the universe.9

5 Chā., 6-2-1.
6 Chā., 6-2-3.
7 Chā., 6-3-2.
8 Aitareya, 1. 1.
9 He contemplates and assumes Power.
10 Yoginīhṛdaya, 1. 9.
11 She limits, that is, is beyond both.
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V ERSE 5
H
cittamayo’haṅkāraḥ suvyaktāhārṇasamarasākāraḥ ।
śivaśaktimithunapiṇḍaḥ kavalīkṛtabhuvanamaṇḍalo jayati ॥

Ahaṁkāra, which excels all and is the massing together of Śiva and Śakti and the
fully manifested union of the letters A and Ha, and which holds within itself the
whole universe, is Cit.1

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

In this verse he describes the notion of “I-ness” Massing together of Śiva and Śakti (Śiva śakti-
(Ahaṁbhāva) which arises from the gaze of Śiva mithuna-piṇda). Śiva = Prakāśa, Śakti = Vimarśa.
upon His own luminous Śakti. Ahaṁkāra is the These are the two who make the divine Husband
Vimarśa which is ‘I-ness’ (Yoyaṁ ahaṁ-ahamityeva and Wife (Divya-daṁpati-maya). The union of
vimarśaḥ). Ahaṁkāra is the cause (Karaḥ = Kāraṇa) these two, in which they desire to be united in
of the experience of ‘I-ness’ (Āhaṁbhāva-vimarśa) equal degree, is Śiva śakti-mithunapiṇḍa.
which manifests (Vyañjaka) on the uprising Ahaṁkāra for reasons implied in what is
(Udbhūta) of the experience which is self- aforementioned contains within it (Kabalīkṛta) the
recollection (Atmasmaraṇa). Ahaṁkāra such as this sphere (Maṇḍala) of the universe (Bhuvana). By
excels all. So it has been said, ‘In the Ahaṁ Bhuvana-maṇḍala is meant all that is composed of
experience (Ahaṁbhāva Prakāśa) rests in Itself 36 Tattvas. The meaning, by the rule of Pratyāhāra,
(Ātmā-viśrānti).’2 is that from the union of Prakāśa and Vimarśa
which is Ahaṁkāra, within which are the many
Cit (Chittamaya) is mere Jñāna (Jñānaika-
letters of the alphabet, emanates the whole
svabhāva).
universe consisting of Word (Śabda) and its
Manifested (Suvyaktāhārṇa-samarasākāraḥ) Meaning (Artha). So also says Śruti3: ‘The letterless
owing to the Form which is produced by the (Āvarṇa) full of meaning (Nihitārtha) by union with
combination of the letters A and Ha, each giving Śakti in various ways generates many letters
rise or making manifest the other (Varṇa)’. In another Upaniṣad4 occurs this text:
(Parasparodbhūtarūpau). ‘Who art thou? ‘It is I (Ahaṁ) the reply: All this is
Union (Samarasa = Eka-lolībhūta) or the union in surely I (Ahaṁ). Therefore the term ‘Ahaṁ’ or ‘I’
the form of Ahaṁkāra of these two letters in which denotes all things (Sarvābhidhānaṁ = Sarva-
each desires to be united in an equal degree with vācakam).’
the other.
▽

1Chittamaya. Or the verse may be translated -“Ahaṁkāra is Cittamaya. The form (Ahaṁ) is the manifested
union of the letters A and Ha or the coupled Śiva and Śakti in massive union which even endures after the
universe has been withdrawn into Itself.”
2 Prakāśasyātma-visrāntir ahaṁbhāvo hi kīrtitaḥ
3 Svet., 14-1.
4 Nṛsirṁha-Uttra, 7.
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VE RSE 6 & 7
H
sitaśoṇabinduyugalaṁ viviktaśivaśaktisaṅkucatprasaram ।
vāgarthasṛṣṭihetuḥ parasparānupraviṣṭa vispaṣṭam ॥

bindurahaṅkārātmā raviretanmithunasamarasākāraḥ ।
kāmaḥ kamanīyatayā kalā ca dahanenduvigrahau bindū ॥

The two Bindus, white and red, are Śiva and Śakti, Who, in their secret mutual
enjoyment, are now expanding and now contracting. They are the Cause of the
creation of Word (Vāk) and Meaning (Artha), now entering and now separating
from one another. Bindu which is Ahaṁkāra (Ahaṁkarātmā) is the Sun which is
the union of these two (white and red Bindus). The Sun is Kāma, which is so called
because of its desirableness; and Kalā is the two Bindus which are Moon and Fire.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Having described in V. 4 in the passage 'The (Paras-parānupraviṣṭavispaṣṭam) are the united
Mahābindu appears on the Citta wall', the Svarūpa white and red Bindus (Sita-śoṇa bindu-yugalam)
of the Bindu he now describes Kāmakalā. which are known as Kāma-Kāmeśvarī, the divine
Husband and Wife. The great secret here is this.
The two Bindus white (Sita) and red (Sona) are
On the authority of Śruti, ‘He who is supreme
Śiva and Śakti playing in secret with one another,
(Para) is Maheśvara’. And the supreme Lord
that is, in mutual enjo ment the one with the other
(Parameśvara) who is the rst letter (A) which
(Vivikta-śiva śakti = Anyonya-viharaṇaśile śiva
generates all sounds of the Vedas and so forth
śakti), now contracting or closing together1, now
attains the state of Bindu (Bindu-bhavā) after
opening out as the creation of the universe
having entered Vimarśa Śakti who is His own body
(Prasaraḥ = Jagat-sṛṣṛtirūpo vikāsaḥ).
(Svāṅgabhūtā) and in whom (Śakti) all the universe
The Cause of the creation of Vāk and Artha (Prapañca) is dissolved. Thereafter the Vimarśa
(Vāgarthasṛṣṭ hetuḥ); By Vacaḥ2 is meant all the Śakti also enters into the Prakāśamaya Bindu
sounds Parā, Paśyantī and so forth; and by Artha is which is within Herself. On that the (Miśra) Bindu
meant the 36 Tattvas beginning with Śiva and becomes ready for action (Ucchūna). From that
ending with Kṣiṭi. The creation of these the Bindu issues Nādātmikā Śakti4 within whose
creation of the world (Jagat) of six Adhvās.3 womb are all the Tattvas, who is all energy
It has been said, Oh Deveśi, in Thee who art Cit (Tejomayī) and in seed form (Bījarūpā) and subtile
(Cidāmani) are the six Adhvās, namely Varṇa, Kalā, like the tip of a hair and assumes the form of a
Pada, Tattva, Mantra and Bhuvana.’ These two Śṛṅgāṭaka.5 In this way Prakāśa and Vimarśā which
Bindus which enter one another and separate are the Svarūpa of Nāda and Bindu assume body as

1 Saṁkucan = Mukūlī bhavan, i.e. closing like a ower.

2 Plural of Vāk.
3 See Woodro e's "Garland of Letters”, Chapter on the Ṣadadhvās.
4 Nādātmīka Śakti, i.e., Śakti as Nāda Cf. Woodro e's "Garland of Letters”.
5 A triangular pyramidal gure.
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KĀMAKĀLAVILĀSA 19 of 81

‘I’ (Ahaṁ). In the same way, of the pair, one, namely Moon into one another is well known. The Sun
Vimarśa, is the Red Bindu, and the other, Prakāśa, consequently is the mixed (Miśra) Bindu.
the White Bindu, and the union of the two is the Kāma. That He is the object of adoration (Upasyā)
mixed (Miśra-rūpa) and all powerful is shown by the word ‘Kāma’, Kāma is that which is
(Sarvatejomaya), the Svarūpa of which is the desired (Kāmyate) by the great Yogīs, who know the
Paramātmā (Paramātmā-svarūpa). Supreme Reality (Paramārtha) as being their very
Śruti also says: ‘Āvarṇa (letters) which is full of Self (Svātmatvena). The reason for their doing so is
meanings (Nihitārtha) by union with Śakti in given when its desirableness (Kamanīyatva) is
various ways generates many letters.’ spoken of, since all beauty is desire.
He further elucidates these three Bindus by The Chāndogya Upanṣad (speaking of the Puruṣa
speaking of them as Ahaṁkārātmā and so on. The in the Sun) says: ‘Golden-bearded, golden-haired,
(mixed) Bindu which is (composed of the Red and all gold from the tip of the nails.’ The Īśāvāsya also
White Bindus (Binduḥ sita-rakta-svarūtpaḥ) is one says: “He the Paramātmā, radiant, bodiless (Akāya),
with the combined rst letter A and the last letter imperishable one, without subtle body, without
Ha (Sphārarūpaha-kāra) between which are all the material body,8 pure (Śuddha), beyond Dharma and
other letters. The Kāra in Ahaṁkāra signi es that Adharma, pervades all.”
A and Ha are letters according to the Sūtra ‘Varṇāt The same Upanṣad says: ‘That most bene cent
kāraḥ.’ This Bindu is therefore the union of the two form of Thine, that do I see by Thy grace. That
letters A-kāra and Ha-kāra, which signify the union Puruṣa (in the Āditya-maṇḍala whose body is the
of Prakāśa and Vimarśa (Etan-mithuna- Vyāhṛtis) He I am.
samarasākāraḥ). The union of these two divine
Husband and Wife (Divya-dampatirūpasya) is their By describing Kameśvara as bene cent the author
mutual helpfulness (Samarasaḥ = Ānukulyaṁ) in praises his greatness (Mahimā).
entering into or co-operating with one another. Kalā. Kalā is Vimarśa śakti.
This mutual action is in the very nature (Ākara =
Bindus which are Fire and Moon (Dahanendu-
Svarūpa) of the Bindu. The Sun is the Mixed Bindu
vigrahau-bindū). The meaning of this is that
(Miśra bindu), being the union in the manner
Vimarśa Śakti is in the nature of Fire and Moon
stated of the White and Red Bindus (Sita-
(Agni-Soma-rūpiṇī).
śoṇabindu-samarasī-bhūtaḥ).
Mahātripurasundarī who is in both these and
In ordinary experience also (Loke'pi) the mixed
inseparate from Kameśvara is the collectivity of the
character (Miśra-rūpatvam) of the Sun is spoken of,
Bindus and is Kāmakalā. In all Agamas it is
because it is said that He enters into and issues out
proclaimed that She is the object of adoration. So it
of Fire and Moon. Śruti says: ‘So does Fire enter
has been said: ‘When white Śiva is in red Śakti,
into the risen Sun. In the evening again the Sun
Parā being pierced by Śambhu, then such red
enters into Fire.’6
Śambhu is in Śakti as Paratattva. When red Śiva is
The word Amāvāsyā 7 is so called because the Sun in white Śakti, then is the state of Paraśambhu and
and Moon are in conjunction (Amā = with, Vasataḥ such red Śiva in white Śakti indicates
= are). Therefore the entrance of the Sun and the Saccidananda.’ And again it is said, ‘Oh Paraśive, I

6 In day time the Sun absorbs the light of re and in the evening with the disappearance of the Sun other
lights appear.
7 Tithi of the new moon.
8 Asnāviram: veinless.
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KĀMAKĀLAVILĀSA 20 of 81

make obeisance to Thy supreme Kalā, whereof the The gist of all this is that the excellent Yogīs, the
upper Bindu is Thy Face, two other Bindus are Thy great Maheśvaras, constantly worship the mother
two breasts, and Nāda bindu (that is Hārdakalā)9 is Mahātripurasundarī who is Kāmakalā, the
the place of Raśanā (Nāda bindu-raśanā collectivity of the three Bindus in the radiant,
guṇāspadam).'10 imperishable and all-pervading Brahman (Bindu-
traya-samaṣṭī-rūpadivyākṣara-rūpiṇī), whose very
‘The Bindu which is above E-kāra11 is the Sun and
Self is the Bliss which is Prakāśa (Prakāśānanda-
Her Face and below are placed Fire and Moon, Her
sārā), and who is in the nature of complete I-ness
two breasts, and the Kalā which is half of Ha-kāra
(Purṇāhaṁtārūpiṇī), within whom is the seed
is her Yoni.’
(Vīrya) of the endless mass of letters (Anantākṣara-
The Nityāṣoḍaśikā12 says: ‘Having made the Bindu rāśi) and great Mantras (Mahāmantras).
the Face and below it the two breasts and below it
TheVijñāna-bhaṭṭāraka also says: “By passing
again half of that which follows Sa,13 meditate upon
through the di erent Maṇḍalas (of the Śricakra)
it14 Has downward turned.’
where the gross letters (Sthūlavarṇa) are rising up
All this is very secret. to Arddhendu, Bindu, Nādānta15 and to the Śūnya
in the Bindu-rūpa cakra, one becomes Śiva.”16

9 See next note.

10 The place of the Waist-chain; the Yoni being there.
11 The Bīja formed by the union of A-kāra which is Prakāśa and I-kāra which is Icchā śakti.
12 I-20.
13 i.e., Ha.
14 i.e., the triangle.
15 For these terms see Woodro e's Garland of Letters.
16The gross letters in Vaikarī form are in the outer Maṇḍalas and passing through the subtler forms of
Śabda, the Śabda-brahman and then Śūnya is attained.
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VE RSE 8
H
iti kāmakalā vidyā devīcakramātmikā seyam ।
viditā yena sa mukto bhavati mahātripurasundarīrūpaḥ ॥

Now this is the Vidyā of Kāmakalā which deals with the sequence of the Cakras of the
Devī. He by whom this is known becomes liberated and Mahātripurasundarī Herself.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Having thus explained the nature of Bindu (Bindu- Becomes liberated (Mukto bhavati). He, the great
svarūpaṁ) he says that the fruit of this knowledge Yogī, enjoys (Viharate) and is yet able to free
and worship is Brahmabhāva. himself of all desire, after having conquered the
whole world through his consciousness (Bhavana)
Now (Iti). That is, after what has been described in
‘I am always the full and whole I’ (Paripūrṇāhaṁ-
the previous paragraphs.
bhāva).
Vidyā of Kāmakalā. Kāmakalā is
So it has been said in Pratyabhijña: He who is fully
Mahātripurasundarī. By Her Vidyā is meant Jñāna
instructed in the greatness (Aiśvarya) of the Lord
regarding Her; and to complete the sense, it is said
by Vidyās is massive Consciousness (Cidghana) and
that this knowledge consists in knowing the
is verily liberated’1.
sequence of the order of arrangement of the Cakras
in Her Śricakra. The Bṛhadāraṇyaka2 says: ‘Men think that by
Brahmavidyā we shall be all in all3. Now, what is
Sequence or Order (Krama). By this is meant the
that which when it is known, we become all-
order in which the Cakras, Mantras and Devatās
knowing?’
are placed, beginning from Sarvānandamaya till all
is fully manifest. In the end4 he becomes Mahātripurasundarī
Herself, that is, our Supreme Lady (Parā-
He by Whom (Yena). The suggestion is that the
bhaṭṭārikā).
man on whom the grace of Śakti has fallen
(Śaktipāta: descent of Śakti) is drawn into enquiry Śruti says: ‘They enter the Supreme Light of
concerning the Brahman and meditates and Tripurā (Traipuraṁ dhāma)’; also ‘the knower of
becomes liberated after attainment of knowledge. the Brahman is the Brahman’. The Chāndogya says5:
‘He alone who sees thus, who meditates thus, Who
Known (Viditā). Mastered through sitting at the
knows thus, he verily is drawn to the Ātmā, has
feet of the Guru and so forth.
loveplay with the Ātmā, and is united with Ātmā

1Cidghana is the Brahman. The sense of the text is that man becomes Brahman Itself. Cf. ‘He who knows the
Brahman is Brahman’.
2 1-4-9.
3 The text begins, "Seekers after Brahman say."
4 Ante'pi, that is, after death.
5 7-25-2.
KĀMAKĀLAVILĀSA 22 of 81

which is Bliss Itself (Ātmā-rati, Ātmā-krīḍā, Ātma- same abode with his Devatā6, then for him there is
mithuna, Ātmānanda)’. no more birth or death. He attains the state of true
Devotion and becomes the Lord of the Universe
In the Svacchanda Tantra also occur texts like the
(Cakra)’.
following – ‘When (the Sādhaka) is united in the

6 That is, here Tripurā.

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V ERSE 9
H
sphuṭitādaruṇād bindornādabrahmāṅkuro ravo vyaktaḥ।
tasmād gaganasamīraṇadahanodakabhūmivarṇasambhūtiḥ ॥

From the Red Bindu about to create arose sound1 (Ravaḥ) which is the Nāda-brahman sprout.
From that (Sound) came Ether, Air, Fire, Water, Earth and the Letters of the alphabet.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Here the Yogī Puṇyānanda after having realised Sound which is the Nādabrahman sprout
within himself (Ātmatvena anubhūya) the (Nādabrahmāṅkur ravaḥ). Nāda is the sound
Primordial Sundarī2 whose name is Kāmakalā, now (Varṇa) which is the cause of the origin of all
speaks of the origin of the world from the Bindu sounds.4 This is the Brahman which is Nāda-
before Creation (Prakṛta bindu) which is the brahman. This is the Producer (Aṅgkura =
Highest Reality (Paramārtha) as also of Her Utpādaka). So it has been said: ‘One Avarṇa5 which
spreading forth (Vilāsa) as Devatā, Mantra and is Nāda (Nādātmaka) is divided into all letters. As it
Cakra. never disappears6 it is called Anāhata7. This is
Śruti.’
From the Red Bindu about to create
(Sphuṭitādarunād bindoḥ Sphuṭita = Ucchūna, that Vyoma, Bindu, Nāda. This is the order.8 Sound
is, ‘swelling’, ‘pregnant’,3 which has been previously (Rava) which is the sprouting Nāda-brahman
described. becomes manifest in the form Paśyanti and so

1 That is, the creative movement which as sensed by the ear is experienced as physical sound.
2Sundarī = a beautiful woman. Here it is the Devī. All Devīs are beautiful, the Devī Tripurasundarī being the
most beautiful of all. See a Dhyāna of Her in Chapter I, vv. 138-152, Nityāṣoḍaśikārṇava.
3 The state of immediate readiness to produce.
4 And, therefore, of everything else, for all things have a common origin.
5A-kāra is the rst of all letters and is Prakāśa and Paramaśiva. But this is lakṣaṇārtha, that is, after the
universe is produced the rst letter A indicates the Brahman. But the Brahma-svarūpa is A-varṇa in the
negative sense, that is, letterless and soundless (niśśabda). A-varṇa here is undi erentiated Power which
manifests as the particular letters and other particulars of the universe.
6Lit., ‘always is’, that is, during the Kalpa. All creative activity is withdrawn at Pralaya when Power is one
with the Powerholder (Śaktimān).
7Āhata struck, and anāhata-śabda is that sound which is not caused by the striking of two things together,
that is, by contact of matter. It is Eternal Power.
8Ether originates from the self-dividing or 'bursting' Bindu, on which self-division there was Nāda. That is,
Nāda is the productive action which manifests as the produced Vyoma and the rest. Cf. Aṁbāśtotra, v. 4.
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KĀMAKĀLAVILĀSA 24 of 81

forth. It is proved9 that the mass of sound is the and ending with Kṣa. From Nāda bindu issues the
Śaktis Parā, Paśyantī and so forth. This sound entire world. Śruti also says10: ‘From Akṣara11
(Śabda) is the origin of the ve Bhūtas, Ether, Air, originates this universe.’
Fire, Water, Earth, and the letters beginning with A

9 Later, in Verse 20.

10 Muṇḍaka, 1-7.
11 that is, Brahman. The word means both ‘letter’ and ‘imperishable’.
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VE RSE 10
H
atha viśadādapi bindorgaganānilavahnivāribhūmijaniḥ ।
etatpañcakavikṛtirjagadidamaṇvādyajāṇḍaparyantam ॥

The White Bindu also is the origin of Ether, Air, Fire, Water and Earth. The Universe
from the most minute to the Brahmā-spheroid consists of these ve Vikṛtis.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Having spoken of to the all-pervadingness So Śruti says 1: ‘In which all the Beings (Bhāvas)
(Sarvātmatva) and all-creativeness (Sarva-sratṛtva) disappear and having disappeared become
of the Red Bindu he now speaks of the sameness of manifest again and then again and again disappear
the White Bindu and Red Bindu, because of the like bubbles.’
inseparateness of the former from the latter.
In this way it is established that from Brahman,
White (Viśada), All-illuminating (Sarvaprakāśa). It which is the White and Red Bindus, which are
is from and into this Bindu, which has been Prakāśa, and Vimarśa, all this (universe) originated.
previously described, that the appearance and Āgama also says: ‘I bow to the Mahāpiṭha 2 of
disappearance of the Endless Brahmā-spheroids Saṁvit 3 which is Śiva and Śakti (Śiva-śakti-
composed of the ve Bhūtas, Ether and the rest padāśraya)4 wherefrom emanate countless world-
take place. rays5 made manifest (Vilasita) or ashed forth by
Creative Will (Icchā śakti).

1 Cūlikā-Up., 8
2 A word which here conveys the sense of a place of great sanctity.
3 That is, Para-jñāna.
4 Lit., the refuge which is the feet or place of Śiva and Śakti.
5 From the E ulgent Consciousness imaged as a Mass of Light which is all Wisdom and Power, rays shoot
forth which are the worlds, as, it is said elsewhere, sparks from the great central re.
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V ERSE 1 1
H
bindudvitayaṁ yadvadbhedavihīnaṁ parasparaṁ tadvat ।
vidyādaivatayorapi na bhedaleśo’sti vedyavedakayoḥ ॥

As the two Bindus are indistinguishable and inseparable, so also are Vidyā the
indicator (Vedaka), and Devatā, the indicated (Vedyā).

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Having spoken of the inseparateness (Abheda) of Vidyā is the Mantra of fteen letters
the two Bindus he now says that similarly there is (Pañcadaśakṣarī) and Devatā is
oneness of the Mantra and the Devatā. Mahātripurasundarī.
Two Bindus (Bindu-dvitaya) - ‘The two Bindus So it has been said in Śrī Tantra-sadbhāva: ‘All
previously entioned which are in the nature of Mantras consist of letters (Varṇātmaka). They
Prakāśa and Vimarśa (Prakāśavimarśātmakaṁ). As again, O beloved, are at base Śakti. Śakti again is
these two are inseparate, the wise say that Śiva and Mātṛkā and She again is Śivātmikā. She the Mātṛkā
Śakti are one Tattva’. The two are blended, the one who in the world appears possessed of the energy
with the other (Parasparāśliṣṭa). In the same way and Brilliance of the Supreme (Paratejaḥ-
there is not the slightest distinction between Vidyā samanvitā) pervades all this universe beginning
which is the indicator (Vedaka = Vācaka) and the from Brahma and ending with Bhuvana.’
Devatā which is the indicated (Vedyā = Vācya).

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V ERSE 1 2
H
vāgarthau nityayutau parasparaṁ śaktiśivamayāvetau ।
sṛṣṭisthitilayabhedau tridhā vibhaktau tribījarūpeṇa ॥

Word (Vāk) and its meaning (Artha) are always united. They are Śiva and Śakti which
are three-fold as Creation, Maintenance and Dissolution, and as the three Bījas.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

He here wishes to say that the world arises out of within the Ātmā (Svātmagāḥ) in their own nature
the inseparate Nāda bindu couple, and therefore (Svarūpatvena)’. These two (Vāk and Artha) are
says that that Couple of its own wish di erentiated mutually (Paraspara) united Śiva and Śakti
themselves. (Śivaṣakti-mayau) and forms of Prakāśa and
Vimarśā (Prāśkaśavimarśa-svarūpau), the activity
Word and its meaning (Vāk and Artha). Vāk is in
of these two being of one and the same thing
the form of Varṇa, Pada, Mantra (Varṇa-pada-
(Ubhayoḥ eka-kṛttvāt), just as in the case of re and
mantra-rūpa), Artha is Kalā, Tattva and Bhuvana1
the function or Śakti of burning (Vaḥni-
(Kalā tattva-bhuvanātmā). Such is the form of Śiva
dāhakatvavat) there is no di erence (Tattvāntara).
Śakti, because, as Śruti says, out of Śabda (Vāk) and
Artha which are Prakāśa and Vimarśa (Prakāśa- As an honoured teacher also says: ‘The identity
vimarśātmaka), the whole world consisting of six (Tādātmya) of these two is everlasting (Nityam) like
Adhvās (Ṣadadhvātmaka) originated. They are that of Fire (Vaḥni) and Śakti or power which burns
therefore always united (Nityayutau = Nirantara- (Dāhaka).’
saṁsaktau) and not casually or accidentally so, like Āgama also says: ‘As We two are the Self of the
a jar and picture which may be put together. If the World (Jagadātmatvāt) We two are one with it. By
union were merely accidental, then the ordered reason of Our identity with one another We are at
universe would not exist. These two go through the all times the life of the world (Jagadprāṇa)’.
three-fold changes of Creation, Maintenance and
Dissolution (Sṛṣṭsthiti-laya-bhedau tridhā- Threefold (Tridhā-vibhaktau). The united Prakāśa
vibhaktau). and Vimarśa are divided in three ways (Vibhaktau =
Pṛthag-bhūtau). These three ways or forms are the
Creation, Maintenance and Dissolution. By three Bījas. The three Bījas are Vāgbhava,
Creation (Sṛṣṭi) is meant the appearance of all the Kāmarāja and Śakti Bīja. The meaning of this is
Tattvas beginning with Śiva and ending with Kṣiti. that Mahātripurasundarī who is Brahman as
Sthiti is the Maintenance thereof, and Dissolution Kāmakalā composed of the three Bindus
(Laya) is their reunion with, or return to, that which collectively (Bindu-traya-samaṣṭī-bhūtā), is the
at base they are (Svātma-sākṣātkāra). These three object of adoration of all.
(functions) are from, in and into the Ātmā. So it has
been said by the honoured Abhinavagupta2; The Vāmakeśvara 3 says: ‘Tripurā is known by the
‘Creation, Maintenance and Dissolution are (all) three Tattvas (Tattvatraya-vinirdiṣtā) and is the

1These six constitute the six Adhvās (see Garland of Letters), of which the rst three are in Vāk and the
remaining three in Artha.
2 Ācārya of the Kāśmīra School.
3 Nityāṣoḍaśikā, IV, 1 6-19.
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KĀMAKĀLAVILĀSA 28 of 81

threefold Śakti of the three letters (Varṇa śakti- desires). Icchā which is the Parā Śakti is Śakti Bīja
trayātmikā)4. Vāgiśvarī which is Jñāna śakti is in and is Śiva-rupiṇī 5. Such is Devī
Vāgbhavabīja and is Mokṣa-rūpiṇī or Liberation Mahātripurasundarī who is the three Akṣaras
itself, that is, grantor of Liberation. Kāmakalā is in (Bījas), who loosens the bondage to this world, and
Kāmarāja (Bīja) which is Kriyā Śakti (Kriyatmikā) is known by the tradition handed down by the line
and Kāmarūpā (as Kāma or Will, that is, grantor of of Gurus to their disciples (Pāraṁparyeṇā vijnātā)’.

4 The Varṇas or letters here are the three Bījas.

5 Śiva-rūpiṇī = Dharmapradā, giver of Dharma.
 eeeeeeeeeeeeeeeeee
VE R SE 1 3 & 14
H
mātā mānaṁ meyaṁ bindutrayabhinnabījarūpāṇi ।
dhāmatrayapīṭhatraya-śaktitrayabhedabhāvitānyapi ca ॥

teṣu krameṇa liṅgatritayaṁ tadvacca mātṛkātritayam ।

itthaṁ tritayapurī yā turīyapīṭhādibhedinī vidyā ॥

Knower, Knowing, Known are the three Bindus and forms of the Bīja. The three
Lights, the three Pīṭhas and the three Śaktis are that by which they (the Bindus) are
known.1 In these again in their order are the three Liṅgas as also the three Matṛkās.
She who is this threefold body is the Vidyā (Devī), who is the fourth Pīṭha (Turīya-
pīṭha), and the root of all di erentiation (Ādibhedinī).

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

He here commences to make the Vidyā (Mantra) of Bliss (Ānanda), and the massive Ātmā (Ghanātmā)
fteen letters by describing certain details with the experience of Ahaṁbhāva or “I-ness”
immanent (Antargata) in the three divisions (Sarvātītā-cidananda-ghanātmānubhava-rūpahaṁ-
(Khaṇḍa), Vāgbhava and others. bhāva-śālinī) enjoys Herself in the form of
experience in which there is Knower (Mātṛ),
Knower (Mātā) is the Lord (Īśvara) who knows.
Knowing (Māna) and Known (Meya) (Mātṛ-māna-
Knowing (Mānaṁ) is the Vidyā whereby He knows meya-bhāvaṁ anubhūya viharati).
(Avagatisādhana-bhūtā vidyā).
The Kāṇva 2 says: ‘This Ātmā there was alone in
Known or Object of knowledge (Meya) is the beginning as Puruṣa. He saw and saw nothing
Mahātripurasundarī who is to be known outside Himself. “He I Am” (So’haṁ asmi): Thus
(Jñāyamana). rst did he say. Thereupon arose ‘Ahaṁ’. Therefore
Forms of the Bīja are these three, namely Knower, even now a person on being accosted rst says, ‘It
Knowing and Known divided into three separate is I’ (Ahaṁ ayaṁ) and then gives his individual
Bindus (Bindu-traya-bhinnabīja-rūpāṇi). name.’

The three Bindus are those already described, The meaning of the passage is: The Ātmā is the
namely Red, White and Mixed. The Bīja is divided supreme Lord. ‘Idaṁ’ is the visible Universe. ‘In
into these three Bindus. The Bīja is the Nirvāṇa- the beginning’ means rst. ‘He was’, that is, with
Bījā which is the collectivity of all the three Bindus the Universe within himself. Therefore, that
(Sarva-samaṣṭi-bhūta-nirvāṇākhyaṁ). By “form” Paramātmā having seen as Himself (Ātmatvena),
(Rūpa) is meant that they manifest the Bīja the Universe, with Himself (Svātma-sātkṛta-
(Tadrūpāṇī = Tatprakāśakāni). The sense of the prapañcaṁ) did not see any other; that is, He saw
above is that She who is the Supreme transcendent nothing beyond Himself, because He had
Light (Paraṁ-jyotiḥ) which is Consciousness (Cit), withdrawn all things into Himself. At that time He

1Knower, Knowing and Known are the three Bindus which are forms of the Nirvāṇa Bīja or Mahābindu the
collectivity of all three. The three Bindus again are the three lights, three Pīṭhas, three Śaktis, three Liṅgas
and three Mātṛkās. That is, these are their various aspects.
2 Bṛhadāraṇyaka, 1-4-1.
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showed Himself as ‘I am the universal form’ (Sva- Three Lights (Dhāma-traya).

sādhāraṇa-rūpa), that is, ‘I am the experience These are the three Maṇḍalas of Moon, Sun, Fire.
which is continuous (Akhaṇḍa), Massive (Ghana), Three Bījas (Bīja-traya).
Being (Sat), Consciousness (Cit), and Bliss These are Vāgbhava and others.
(Ānanda) (Akhaṇḍa-saccidānanda-ghanātmānu-
bhavo’haṁ)’. In the beginning, that is, before Three Pīṭhas (Pīṭha-traya).
creation He enjoyed himself, that is, he showed These are Kāmagiri and others7.
(Prādarśayat) Himself to Himself. Thereupon arose Three Śaktis (Śakti-traya).
‘Ahaṁ’ (I) (Ahaṁ-nāmābhavat). Because thus These are Icchā and others8.
Brahman shows His own self (Svarūpa) to Himself
They (Bindus) are known (Bhāvita) under these
as ‘I’ (Ahaṁ), this is itself the name of Brahman.
three aspects (Bheda). These are forms of the
Therefore even in this world if a person be
Mahābindu (Mahābindumaya). Therefore in these
accosted he answers rst ‘It is I’ (Ahaṁ) and thus
three Lights and others there are in their order
giving his Brahmasvarūpa 3, he next gives his other
(Krameṇa = Ānupūrvyā) the three Liṅgas, viz.,
4 name. These distinctions of Knower and the like
Svayaṁbhu and the others9, the threefold Mātṛkā
are seen to derive from the Brahman as we can
classi ed as A, Ka, Tha and the rest10. Tripurā who
perceive by examining ourselves.
is in the form of and is the collectivity of all things
The Catuśśati 5 says, that the Supreme Energy (Tat-samaṣṭi-rūpā) is the Parā śakti who appeared,
(Paraṁ-tejaḥ), which is transcendent (Atītaṁ which and hence it is said ‘She who is the threefold
is beyond the Bindu) is Svasaṁvit (= Svetara- body’ (Itthaṁ tritayapurī yā). Her body is threefold
viṣyakaṁ jñānāṁ = knowledge, the object of which in manner hereinbefore described. She is therefore
is nothing other than Self). Its characteristic is the highest or Fourth Pīṭha (Turīya-pīṭha) as the
manifestation (Udayātmakaṁ = Udayaika- basis (Bhū) wherefrom appears and into which
svarūpaṁ, ṣadbhāva-vikāra-rahitaṁ). By Its mere disappears the whole universe which is threefold
wish (i.e. by mere Īkṣaṇa without being dependent (Trividhāt-maka-sarva-prapañcavirbhāva-bhūḥ). So
upon or having recourse to any other being or the Catuśśati 11 says: ‘(I bow to) Mātṛkā who is
thing), it made the world picture (Viśva- Pīṭha-rūpiṇī’.
mayollekhaḥ = jagadātmakaṁ citraṁ). It is
She who in this way is the Turīyapīṭhā and is the
allpervading (Viśva-rūpa = Sarvātmaka)
root of all di erentiates Herself (Ādibhedinī). She
Consciousness (Caitanya) pleasing Itself in its own
within whom is the endless mass of Tattvas
blissfulness6. Such is Ātmā (Ātmano rūpaṁ). Its
produced by Her own will (Svecchayā
light is contracted (Saṁkucat-prabhaṁ) in Its
udbhāvitānanta tattva-kadaṁbiṇī) is in Herself
evolution as Knower (Mātṛ), Knowing (Māna),
(Svātmany-eva) continuous impartite (Akhaṇḍa)
Known (Meya) and true Knowledge (Pramā).
Saṁvit.

3 That in which he is one with Brahman.

4 Individual.
5 i.e., Nityāṣoḍaśikā, VI-49-51.
6 i.e., its blissfulness is not the result of anything outside Itself.
7 Pūrṇaśaila and Jālandhara. These re ect and are Vṛtti of cit.
8 That is, Jñāna and Kriyā-Śaktis.
9 Namely Bāṇa, Itara and Para.
10 The Trikoṇa of that name. See The Serpent Power by Sir John Woodro e.
11 Nityāṣoḍaśikā, Ch. I-VI.
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An honoured sage (Abhiyukta) has said: ‘Because recreates them again, the Mother's (Aṁbikā) name
the Devī created the three forms (Trimūrti), is appropriately Tripurā.’
because She is before all (Purobhava), because She In the Catuśśati 13 She is spoken of as the Devī
is in the form of the three (Trayīmayī)12, because Tripurā who is Knowledge as Supreme experience
even after dissolution of the three worlds She itself (Svasaṁvit).

12i.e., the vedas consisting of Karma, Upāsanā and Jñāna i.e., Khāṇḍas, not, as usually stated, Ṛk, Yajus,
Sāman.
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VE RSE 15, 16 & 17
H
śabdasparśau rūpaṁ rasaganthau ceti bhūtasūkṣmāṇi ।
vyāpakamādyaṁ vyāpyaṁ tūttaramevaṁ krameṇa pañcadaśa ॥

pañcadaśākṣararūpā nityā caiṣā hi bhautikābhimatā ।

nityāḥ śabdādiguṇaprabhedabhinnāstathānayā vyāptāḥ ॥

nityāstithyākārāḥ tithayaśśivaśakti samarasākārāḥ ।

divasaniśāmayyastāḥ śrīvarṇāste’pi taddvayīrūpāḥ ॥

Sound, Touch, Form, Taste, Smell these are the subtle Bhūtas. (Of these) each is the
producer (Vyāpaka) of that which follows (vyapya), and thus taking them all in their order
there are fteen properties (Guṇas).

The Nityā (Tripurā) who is (the Mantra) of fteen letters is known as She appears in the
Bhūtas (Bhautikā’ bhimatā). She is surrounded by the fteen Nityās 1 who are
distinguished by the di erent properties, (Guṇas) of sound and so forth (Śabdādi-guṇa-
prabheda-bhinnāḥ).

The ( fteen) Nityās represent the ( fteen) lunar days (Tithyakārāḥ). The lunar days again
are the union (Samarasa) of Śiva and Śakti. They consist of days arid nights. They are the
letters in the Mantra and have the double nature of Prakāśa and Vimarśa.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

He has spoken of the creation of the ve Bhūtas in letters. In other words, She who is the own form
the passage: ‘From that came Ether, Air, Fire, Water (Svarūpa) of the Mantra appears as such. Therefore
and Earth.’ He here commences to speak of the the fteen letters are Her form (Rūpa).
nature (Svarūpa) of each of the Devatās who are She is known as She appears in the Bhūtas
one with (each of) the letters of the great Mantra by (Bhautikā’ bhimatā). She is on this account
a description of the Guṇas of the rst created ve worshipped as in or in relation to Her bhautika
Bhūtas. aspects (Bhūta-saṁbandhitvena iṣṭā). As the Guṇas
Sound (Śabda) is the Guṇa of Ākāśa, Touch which emanate from Her are fteen in number, so
(Sparśa) of Vāyu, Form (Rūpa) of Tejas, Taste the letters of the Vidyā 3 are fteen. The Nityā
(Rasa) of Apas, Smell (Gandha) of Pṛthvī. These whose form is that (Mantra), who is the Svarūpa of
Guṇas from Ākāśa to Pṛthvī increase by one and that (Mantra), is unmoving, changeless and
thus fteen Guṇas are obtained2. As there are supreme (Kūtasthā); Just as the ocean is that in
fteen di erent Guṇas the Śrīvidyā is of fteen which appear and disappear the waves, bubbles

1 Devis, who are to be distinguished from the supreme Nityā Tripurā.

2 That is Ākāśa, has one Guṇa, namely Śabda; Vāyu has two viz., Śabda and Sparśa; and so on.
3 Mantra.
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and froth, so She is That in which all the Tattvas number. They have further the double forms, that
appear and disappear. So the Bṛhadāraṇyaka 4 says: is, they are likewise (Prakāśa and Vimarśa)
‘This great Being (Bhūta = Brahman) is endless and (Prakāśa-vimarśa-rūpāḥ). This Vidyā of fteen
without limit and is massive knowledge. It evolves letters has been enunciated in Śaunaka-Śākha of
from Itself these Bhūtas as Devas, men, and so the Atharva-veda by the Mantra, which runs ‘Kāmo
forth, and, withdraws them also, that is, withdraws yoniḥ kamala’ and so forth. Some say that this
these forms of Itself.’ Vidyā is also shown in the fth Maṇḍala of the
Ṛgveda in ‘Catvāra-īṁ bibhrati kṣemayantaḥ’ and
In the Muṇḍaka-Upaniṣad also it is said: ‘That in
so forth.
which all forms of experience (Bhāva) disappear.’
The sense of all this is that this Parā śakti who is
He next speaks of the sixteenth Nityā who is
both Prakāśa (Śiva) and Vimarśa (Śakti) and
Kūtasthā as being of fteen limbs (Avayava), as in
appears as the ve Bhūtas (Prakaśa-Vimarśa-mayī
the fteen lunar days (Tithi) which are the fteen
and Pañca-bhūtātmika), becomes by a progressive
Devatās, and as in the form of the Mantra of the
increase of Guṇas the Mantra of fteen letters, the
fteen letters.
fteen Tithis, and is manifest as the fteen Devatās
The fteen Nityās represent the ( fteen) lunar (Devatā-svarūpiṇī).
days Nityāstithyākārāḥ. The Nityās are in the form
So Āgama says: ‘There is some, only one Supreme
of the lunar days. These are the Nityās beginning
Maheśvara whose name is Prakāśa and the name of
with Kāmeśvarī and ending with Citrā. They are in
whose Śakti is Vimarśa, She is called Nityā by the
the form of the lunar days (Tithyākārāḥ), that is,
wise. She the Devī whose name is Vimarśa
they are Devatās who are the Tithis
becomes vefold as Ether (Ākāśa), Air (Anila), the
(Tithyabhimāninyaḥ). The Tithis also begin with
Seven amed (Saptārciḥ) Fire, Water (Salila) and
Pratipat and end with Pūrṇimā.
Earth (Avaniḥ). By the increase of Guṇas, one by
The lunar days again are the union of Śiva and one, She reaches the number of the Tithis ( fteen).
Śakti (Tithayaśca Śiva-Śakti-samarasākārāḥ), or in The Devī who is Vimarśa (Vimarśa-rupiṇī) is
other words, they are the united form of Prakāśa known as the sixteenth (Ṣoḍaśī). The Parameśvarī
and Vimarśa. They are therefore of the form of day who is Mahātripurasundarī undergoes these
and night. Prakāśa and Vimarśa are day and night. sixteen forms, the last of which is Citrā. She
So it is said in Cid-vilāsa: ‘She the Night makes all spreads Herself all over the (Cakra). The subject is
the worlds sleep. He the Day is verily the waker-up only here hinted at. It should be known from One's
of all.’ own Āgama. He who worships these Devis one
after the other day by day, from Pratipat to Pūrṇimā
These Tithis again are the letters in the Vidyā (Śrī
attains, oh beloved, good fortune (Saubhāgya).’
varṇāḥ) being in manner aforesaid fteen in

4 2-4-12.
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V ERSE 18
H
ajvyañjana bindutraya samaṣṭibhedaivībhāvitākārā ।
ṣaṭtriṁśatattvātmā tattvātītā ca kevalā vidyā ॥

The Vidyā which is composed of the three Bindus1, the vowels and consonants collectively and
separately, is both immanent in and transcends the 36 Tattvas and is by Herself alone2.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Here the author wishing to strengthen what has immanent in the Tattvas (Tattvātmakatva) and
previously been said says that the Devatā is transcending them (Taduttīrṇatva) of this Vidyā.
immanent in and transcends the Universe, so also In the rst part Vāgbhava contains ve vowels and
does the Vidyā. seven consonants, that is, twelve letters. In the
The vowels (Svara) are the letters beginning with second Kāmarāja there are six vowels and eight
A and the consonants (Vyañjāna) are the letters consonants, in all fourteen letters. In the third Part
beginning with Ka. known as Śakti there are four vowels and six
consonants. The total of all these make 36 letters
The three Bindus (Bindu-traya) are the three
which are the limbs4. This Vidyā as an entire whole
Bindus which make Anusvāra and Visarga. These
surpasses all (the 36) Tattvas (Sarvatattvātikrāntā).
taken either singly or in a group make Her body
This is everywhere well established and known
(Vibhāvitākārā = udbhāvitā-svarūpā).
(Prasiddhā).
She is thus in the 36 Tattvas (Ṣattriṁśat-
Śruti says that Kādi also possesses the double
tattvātmā) that is, Her body is made up of the
quality (Ubha-yātmakatva) that is, as immanent and
Tattvas beginning with Śiva and ending with Kṣiti,
transcendent and as collective and individual
and She also transcends them (Tattvā-tītā ca), for
(Vyaṣṭi-samaṣṭi-rūpatvaṁ). The di erence between
She is the place and origin of all the Tattvas
(Tattva-saṁgha-samudāyasthānatvāt). She is the two is that in the rst part of Hādi there are ve
vowels and seven consonants, whereas in the rst
therefore alone (Kevalā), because there is nothing
part of Kādi there are seven vowels and ve
besides Herself (Sva-vyatiriktasya abhāvāt).
consonants. So that in both Vidyās the total in the
Such is the Vidyā of fteen letters (Pāñca- rst section is equally twelve each. Both Vidyās
daśākṣarī). therefore possess the double character. The
The divisions of its parts are as follows. The method relating to the worship of both the Vidyās
honoured Puṇyānanda, a strong adherent of Hādi- should be learnt from the mouth of the Guru.
vidyā 3, speaks of this Vidyā as a whole, that is, as

1 i.e., Bindu and Visarga.

2 Kevalā = Ekā = Advitīyā: that is one without another.
3There are three matas or forms of worship, viz., Kādi (Kālī-kula), Hādi (Śrī-kula), and Kahādi. See Sir John
Woodro e's Introduction to the Kādimata portion, Tantrarāja Tantra.
4 The grand total is thus 15 vowels and 21 consonants = 36 letters.
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V ERSE 19
H
vidyāpi tādṛgātmā sūkṣmā sā tripurasundarī devī ।
vidyāvedyātmakayo-ratyantābhedamāmanantyāryāḥ ॥

Vedyā is also like this – She is the subtle Devī Tripurasundarī. The Great Yogīs
have ever taught the ins parateness of the Vidyā and the Vedyā.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

He here speaks of the twofold aspect creation and the like of the universe (Viśvasya
(Uphayātmakatva) of Devatā and of the oneness of jananādi-krīḍārūpā).
Mantra and Devatā. The Great Yogīs... Vidyā and Vedyā (Vidyā-
Vedyā (= she who as the subject of knowledge is Vedyātmakayor atyantābhedaṁ āmanantyāryāḥ).
sought to be known), She whose Svarūpa is Cit and All Yogīs beginning with Parameśvara (Āryāḥ =
Ānanda, She is “Like this” (Tādṛgātmā-like the Parameśvara-pramukhāḥ sarva-yoginaḥ) establish
Mantra She is immanent in the Tattvas or uphold (Pratipadayanti) the eternal (Atyanta
(Tattvātmikā) and in the universe Viśvātmikā) and Sarvakalika) inseparateness (Abheda = aikya = one-
is beyond and transcends both (Taduttīrṇā). ness) of Vidyā, that is, the Mantra of fteen letters,
and Vedyā, that is, Tripurāsundarī. So it has been
Subtle (Sūkṣmā). By this is meant She who cannot
said in Catuśśatī 1: “Whatever Śakti is spoken of as
be subdivided, who cannot be de ned
being in any particular category (Padārtha), that
(Paricchettuṁ aśakyā).
Śakti is the Devī Sarveśvarī (the Śakti of Śiva), and
She (Sā) is used to indicate the fact that She is He who is with Her is the Great Lord (Maheśvara).
recognised (Prasiddhā) in all Vedāntas. She the Vidyā who is Bhūta-guṇātmikā 2 spreads
Tripurāsundarī - She is so called because She is Herself out by the fteen letters of which Her
Tripurā and Sundarī (beautiful). She is Tripurā mantra is composed and which is divided into
because She produces all things which are in a groups of ve (which are of Vāgbhava), six (which
threefold state (Tridhāvasthita-samasta-vastu- are of Kāmarāja), and four (which are of Śakti)
pūraṇāt), and She is Sundarī because She is the letters3. According to the number of vowels and
adored of Yogīs (Sarva-yogī-bhirupāsyatvena) and consonants (of which her Mantra consists) She is of
also because of Her charmfulness (Sprḥaṇīyatvāt). 37 aspects (Sapta-triṁśat prabhedinī). By these 37
The word Tripurā has previously been de ned. The aspects or variations She appears as 36 Tattvas. The
Svarūpa of the Devī is clear Illumination (Svaccha- Vidyā Itself should be thought of as the State of
prakāśa-rūpa). She is the Parāvāk whose play is Śiva Himself which excels all Tattvas4.

1 Nityāṣoḍaśikā, Ch. VII, VV. 31 -34.

2 That is, She is Bhūtas and Guṇas, or rather these are in Her.
3 Aṣkara = imperishable entities.
4Tattvātītā-svabhāvā. Sva = Śiva; Svabhāva is the State or Bhāva of Śiva and as such it excels all Tattvas. The
Devī is that.
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VE RSE 20
H
yāsantaroharūpā parā maheśī tribhāvitākārā ।
spaṣṭā paśyantyādi trimātṛkātmā ca cakratāṁ yātā ॥

She whose inner nature is beyond mind is the Meheśī as Parā. It is She again who
is known in three di erent aspects when manifest as the three Matṛkās, Paśyantī
and others and evolves Herself into the Cakra.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Having previously spoken of the oneness of the called Parā the highest or who excels all
Vidyā and Devatā the author wishing to speak of (Sarvotkṛṣṭā).
the identity with one another of Cakra and Devatā Śruti 2 says:
now proceeds to speak of the mode in which the
Cakra originated (Cakrotpatti-prakāra). “She “[He has no body nor has He any organ of sense.
whose inner nature is beyond mind” (Ya There is no one seen who is equal to or greater
sāntaroha-rūpā; antara = antāḥ-karaṇa or mind); than Him.] His Śakti is Parā who is heard of (in the
ūhaḥ (= Vitarkaḥ = Itthamiti-paricchedarahitaḥ is Vedas) as of many aspects and immanent in Him
that which cannot be described as this or that). The (Svābhāvikī) as Kriyā śakti united with Jñāna and
sense is that She is beyond mind and speech Bala.”
(Avāṅ-mānasa-gocaratvāt) and therefore cannot be Also elsewhere3: “That from which words along
expressed in the words of the Vedāntas1. The with Manas being unable to reach return (ba ed).”
Maheśī is the Cause of all (Sarva-kāraṇa-bhūtā) as
Āgama also says: “Parāvāk (Supreme Word) which
the ground (Bhūmi) wherefrom all the 36 Tattvas
is within (i.e. unmanifest) is verily Light-in-Itself
from Śiva to Pṛthivī proceed and that is why She is
(Svarūpa-jyotireva)4 and perishes not (Āpāyinī).

1That is, She is beyond the scope of the highest form of human learning and can be realised by Sādhana
alone by the man who deserves to be called Vidvān.
Cj.: nistattvā kāryagamyā’ sya śaktir māyā’ gniśaktivat,
nahi śaktiṁ kvacit kaścit budhyate kāryataḥ purā.
(Vidyāraṇamuni-Pañcadaśi, 2.47)
Also:
na śilpādijnānayukte vidvacchabdaḥ prayujyate,
mokṣaikahetuvidyā sā śrīvidyā nātra saṁśayaḥ.
(Brahmāmāṇḍapūrāṇa: Cf. Lalitā Triśati - Vāṇīvilās Edition - pp. 294)
2 Śvetāśvatara VI. 8. The portion within brackets has not been quoted in the commentary. “Is seen” (Dṛśyate)
is explained by Nārāyaṇa to mean “realised by argument” (Yuktyā upa-labhyate). “Bala” here says Bhāskara
(under Nityāṣoḍaśikā, VI. 9) implies Icchā (Balaśabdasya icchā-paratvaṁ).
3 Taittirīya (2. 4. 1, 2. 9. 1); Brahma 3.
4 That is, the Brahman light.
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When Her own form is seen (Yasyām (Abhilāpa-svarūpiṇī), is the Śakti which is in the
dṛṣṭasvarūpāyāṁ) all duty ceases.”5 form of the mass of fteen letters (Pañca-
dasākṣara-rāśimayī)6 and in all the many di erent
This same (Śaiva) Parā Śakti so described
words used in the Vedas and Tantras and in
(Evaṁbhūta-lakṣaṇā) is again known in three
ordinary life. So it has been said in
di erent aspects. That is what is said in the passage
Subhagodayavāsanā: “Parā as Paśyantī is the
when manifest &c. &c. Paśyantī and others
creeper born in the earth,7 as Madhyamā. She is the
(Spaṣṭā paśyantyādi-trimātṛkātmā). By “Manifest”
fragrance from the ower-bunch and as Vaikharī
(Spaṣṭā) Her rst appearance as something
She is the letter of the alphabet (Akṣa-mālā). Thus
objective is meant. By the expression “and others”.
does She excel all. " In this wise, as Trimātṛkā, She
Madhyamā and Vaikharī are intended. It is She
becomes the Cakra that is, becomes one with the
Who as Vaikharī which is power of expression
Cakra of three parts8.

5Adhikāro nivartate i.e. the question of competency does not apply to such a man. He becomes free from all
observances.
6 The Mantra of fteen letters is given in Tripurā-mahopaṣad, 8.
7 Bhū-janma = Earth-born i.e. born in the Mūlādhāra.
8There are nine Maṇḍalas in the Śrīcakra divided into three parts of three sections each. The three parts
may be Sṛṣṭi, Sthiti, Laya corresponding with Paśyantī, Madhyamā, Vaikharī.
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V ERSE 21
H
cakrasyāpi maheśyā na bhedaleśo'pi bhāvyate vibudhaiḥ ।
anayossūkṣmākārā paraiva sā sthūlayośca kāpi bhidā ॥

The wise know no di erence between the Maheśī and the Cakra. Parā Herself is the subtle form
of both these (Devatā and Cakra). There is no di erence between the two in the gross form also.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

In this verse he emphasises what has been (Rūpa) of the Kāmakalā in that it is the going forth
previously said in the statement that the wise see (Prasāra) of the Supreme Reality (Paramārtha).’
no di erence or distinction whatsoever between He speaks of the oneness of these two (the Cakra
the Cakra, consising of the nine sections (Āvarṇā) and the Devatā) in their subtle form (Sukṣma-rūpa)
beginning with Trailokya-mohana and ending with
by which is meant that which cannot be de ned.
Bindu wherein Sundarī abides, and Sundarī Herself The Śricakra in its subtle form is the Bindu. Its
Who is the presiding (Adhiṣṭhatrī) Great Lady inde nableness is clearly shown in the passage: ‘In
(Maheśī) therein. This is so because the Śricakra is the Supreme Ākāśa which is the Bindu (Baindave
the form (Rūpa) of the Śrī Sundarī. paramākāśe) and so on.’ The inde nableness of the
Śruti 1 says: ‘Alone She was at rst. She became Devatā has also been shown in the verse
nine-fold’. beginning: ‘The Vidyā (object of knowledge) is also
like this (Tāḍṛgātmā)’. In the same way there is no
The Vāmakeśvara 2 demonstrates this non-
di erence between the two in their gross form. The
di erence in the passage beginning: ‘[The ve
grossness of the Cakra is in expansions beginning
Śaktis produce and the four Fires withdraw]. From
with the Trikoṇa (triangle) and ending with the
the union of the ve Śaktis and the four Fires there
Caturasra (square), and the grossness of the Devatā
arises the Cakra. [When the Supreme Śakti sees
is in Her gradual unfolding from Tripurāṁbikā to
Her own becoming (Sphurattā) then there arises
Tripurā śakti.3 The Cakra and the Devatā, who are
the Cakra],’ and ending with ‘The Cakra is the form
as above described, cannot be separated. He gives a

1Tripurā-mahopaniṣad, 3. The meaning of the Text is – She was One as in Bindu cakra and became ninefold
in the nine triangles of which the Śrīcakra consists.
2Nityāṣoḍaśikā, VI-8-24. The portion within the brackets has not been quoted by the Commentator, but
added by the Translator to make it more intelligble to English readers. By “own” is meant “inherent”.
3The nine Cakras of which the Śricakra is composed are presided over by the Devī under nine di erent
names, indicative of Her nine di erent aspects. These names are – (1) Tripurā, (2) Tripureśvarī, (3) Tripurā-
sundarī (4) Tripurā-vāsinī, (5) Tripurā–śrī, (6) Tripurā-malinī, (7) Tripurā-siddhī, (8) Tripurāṁbikā, (9)
Mahātripurasundarī. The rst of these is in the Bhūpura and the last is in the Bindu. The Āvaraṇa Śaktis of
each of these are classed as (1) Prakatā, (2) Guptā, (3) Guptatarā, (4) Saṁpradāyā, (5) Kulakaulā, (6)
Nigarbhā, (7) Rahasyā, (8) Atirahasyā and (9) Parāpara-rahasyā, respectively.
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 KĀMAKĀLAVILĀSA 39 of 81

reason for it when he says that Parā, whereby is Śruti 5 also says: ‘All this verily is the Brahman’.
meant Ādiśakti, is the subtle form of both these. Also6: ‘All men vanquish him who thinks that all
things are outside the Brahman’.
The Catuśśati says4: ‘The Mother of the origin of
the three Lokas is both gross and subtle’. There is The author himself says (V. 36): ‘When She, this
thus no di erence between these two (Cakra and Maheśī Parā, unfolds as the Cakra’. Thus it is
Devatā) for the wise. established that the Cakra is the form (Rūpa) of the
Devatā.

4 Nityāṣoḍaśikā, IV -4.
5 Chāndogya, 3-14-1.
6 Bṛhadāraṇyaka, 2-4-6.
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VE RS E 22, 23 & 24
H
madhye cakrasya syāt parāmayaṁ vindutattvamevedam ।
ucchūnaṁ tacca yadā trikoṇarūpeṇa pariṇataṁ spaṣṭam ॥

etatpaśyantyāditritaya nidānaṁ tribījarūpaṁ ca ।

vāmājyeṣṭhāraudrī cāmbikayānuttarāṁśabhūtāḥ syuḥ ॥

icchājñāna kriyāśāntāścaitāścottarāvayavāḥ ।
vyastāvyastatadarṇadvayamidamekādaśātma paśyantī ॥

The Centre of Cakra is Parā (Parā-maya). This is Bindu tattva. When It becomes ready to
evolve (Ucchūna) It transforms and manifests as a triangle. This (triangle) is the source of
the three (Śaktis, namely) Paśyantī and others and is also the three Bījas. Vāmā, Jyeṣṭhā,
Raudrī, Aṁbikā and Parāśakti are one portion (of the Śricakra)1. Icchā, Jñāna, Kriyā and
Śāntā are the other portion2. (These make nine). The two letters (A and Ha) taken
separately and collectively make with the foregoing nine the eleven-fold Paśyantī 3.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

He here desires to speak of the Śrīcakra composed pariṇataṁ spaṣṭaṁ) and the product of the union of
of nine triangles (Nava-yonyātmaka) which is the A (Anuttarānanda) and I (Icchā). So it has been
manifestation (Vikāsa-rūpa) of the Śaktis Parā, said: ‘When Citi which is Anuttarānanda is united
Paśyantī and the rest. He rst speaks of the Bindu with Icchā Śakti4 there is a triangle which has the
called Sarvānandamāya which is Parāśakti (Parā beauty of the joy of Creation (Visargāmoda-
śakti-maya). sundaraṁ), Its light being dimmed as Mātṛ, Māna,
Meya and Pramā. Its form is that of a Śṛṇgāṭa or
Cakra. By this is meant the Cakra of nine triangles
Triangle’.
(Nava-yonyātmaka) and by Centre of the Cakra,
Bindu tattva. Bindu-varūpa has been already This triangle is the source of the three Paśyantī
explained. The word This (Idam) signi es that It is and others (Paśyantyādi-tritaya-nidānaṁ) that is,
in Itself (Svasākṣātkṛtaṁ) Parā or Para-śakti- the three Śaktis Paśyantī, Madhyamā and Vaikharī
svarūpa. When this Bindu tattva manifests then there originate. It is the Śaktis Icchā, Jñāna and
there is the Triangle. He therefore says When it Kriyā which change into the three Śaktis Paśyantī,
becomes ready to evolve. (Ucchūnaṁ tacca yadā).
The meaning is that when under the in uence of
the Adṛṣta of creatures the Baindava Tattva is about
to evolve. It transforms Itself into a triangle which
is of the shape of a Śṛṅgāṭa (Trikoṇa-rūpeṇa

1 Anuttarāṁśa-bhūta = lit. First part. These are the ve inverted triangles or Yonis of the Śriyantra.
2 Uttarāvayavāḥ. These are the triangles with their apex upwards in the same.
3 Ekādaśātma paśyantī.
4That is, A + I = E. The tip of Ekāra is formed like a triangle. The Subhagodaya-vāsanā cited in the Madras
Ed., p. 6 says that the three Śaktis Icchā and others indicate the creation etc. of creatures (Paśu).
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 KĀMAKĀLAVILĀSA 41 of 81

Madhyamā and Vaikharī. So it has been said in “All these10 are denoted by (Vācya-rūpāṇi) the
Vāmakeśvara Tantra (Nityāṣoḍaśikā, vi. 38-40)5: complete Mantra of three Bījas (Bījatritaya-yukta)
both singly and collectively11. The Triangle
“She is then Icchā śakti manifesting as Paśyantī
containing three Bījas, the three Śaktis, the three
(Paśyantīvapuṣā sthitā). Similarly as Jñāna śakti She
Liṅgas is the imperishable Kāmakalā.”
is Jyeṣṭhā and Madhyamā Vāk in the form of a
straight line (Ṛju-rekhā-mayī) and protector of the He next says that the Bindu tattva which becomes
universe. This same Śakti (Parā) as Kriyā (Śakti) is the Śricakra of nine Triangles (four of which are)
Raudrī and Vaikharī Vāk in the form of the body of upward and ( ve) downward turned is also the
the universe (Viśvavigrahā) and as that of a adorable Parā (parā-bhaṭṭārikāmayaṁ). He
luminous triangle (Śṛṇgāṭa-vapurujjvalā). At the mentions Vāmā, Jyeṣṭhā, Raudrī and Aṁbikā by
time of Dissolution and Her return journey name and by the particle ca (also) he implies Parā
(Pratyāvṛtti-krameṇa) She reassumes the state of Śakti and says that these are the ve Śaktis
Bindu (Baindavaṁ rūpaṁ).” indicated by the ve reversed triangles which are
the rst portion (Anuttarāṁśabhūtaḥ
The Triangle is the Svarūpa of the three Bījas6
=Anuttaraṁsāḥ), of the Śricakra; whilst the Śaktis
Vāgbhava, Kāmarāja and Śakti which are the three
Icchā, Jñāna, Śāntā are the other portion or the
sections (Khaṇḍa) of the whole.
four triangles with their apex upward. (Uttarāva-
Śruti 7 also speaks of: yavaḥ = Ūrddhvarmukha-trikoṇa-catuṣṭaya-ṭūpāḥ).
“The three Puras8 (Bindus) which move the The meaning of this is that Vāmā, Jyeṣṭhā, Raudrī,
Universe (Viśvacarṣaṇī) along three paths are Aṁbikā, Parā Śakti, as also Icchā, Jñāna, Kriyā,
placed the letters A, Ka, wherein Tha 9 wherein Śāntā are unfolding stages of Parā (Parā-vīlasana-
again abides the impenetrable transcendent rūpāḥ). These nine Śaktis are the nine triangles in
greatness of the Devatās.” These and other similar the Śrīcakra. This has been fully dealt with in the
texts in Śruti speak of the celestial Śṛṅgāṭa-pīṭha Vāmakeśvara Tantra (Nityāṣoḍaśikā, Ch. VI) in the
wherein abide the Mātṛkā (Mantra) of three passage which begins “When the Paramā Kalā
sections which is the source wherefrom arise all wishes to see the Sphuraṇa” and ending “Vaikharī
Mantras. The Vāmakeśvara Tantra (Nityāṣoḍaśikā, the body of the Universe” 12.
VI, 48) also says:

5The two lines preceding are not given in the Commentary; vv. 36-40 describe the evolution of Paramā Kalā
or Parā Śakti:
“When Paramā Kalā wishes to see the Sphuraṇa (desire to create), of Paramaśiva then She assumes the
form of Aṁbikā and is called Parāvāk. When She is about to manifest (Sphuṭī-kartuṁ) the universe then
in its seed state, She is Vāmā and is so called because She throws out (or vomits; Viśvasya vamanāt). She
then assumes the form of a goad (which is of crooked form)”.
6 Namely, Aiṁ, Klīṁ, Sauḥ.
7 Tripurā-mahopaniṣad.
8 i.e. Tripurā.
9That is, the letters of the alphabet is in the A-Ka-Tha triangle. This is formed by three Bindus between each
of which there are 16 letters forming the sides of the triangle. At the corners of the triangle are the remaining
three letters Ha, Ḻa, and Kṣa.
10 That is Liṅgas mentioned in the preceding verses namely the four Itara, Bāṇa, Svayaṁbhu and Parama.
11Kula-kaulamayāni. Kula = Mātṛ, Māna, Meya, that is Svayaṁbhu, Bāṇa and Itara-Liṅgas. Kaula is the
collectivity of these three or Parama-liṅga.
12 See the passage quoted ante, p. 180.
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KĀMAKĀLAVILĀSA 42 of 81

The two letters taken separately and collectively this Self of His into two. Thereafter arose Husband
(Vyastā-vyasta-tadarṇa-dvayaṁ). By Vyasta is and Wife” 14 and so on.
meant individual (Vyaṣṭi-rūpaṁ) and Avyasta is So also in another place in the same Upaniṣad
collective (Samaṣṭi-rūpaṁ). That is the two letters (1-4-17) occurs the following Text:
(A and Ha) which are the rst and the last of the
alphabet hold as in a vice between them all the “This Ātmā verily was alone in the beginning. He
letters of the Alphabet which are the mother of all desired ‘May there be wife (Jāyā) of mine’. May I be
Mantras within which two letters again is the born as many. May I have possessions (Vitta). May I
Experience (Bhāva) of complete ‘I-ness’ (Pūrṇā’ham) do acts. This verily is His desire (Kāma)” and so on.
which is the union of Prakāśa and Vimarśa or Texts like these show the Brahman as united with
Bindu tattva the eternal Kāmakalā. All this is well His consort.
established in the Upaniṣads.
The two letters (A and Ha) already described will, if
Here Para-brahman as complete ‘I-ness’ is to be taken together and carefully considered, be seen to
known as united with His consort and as the doer have eleven aspects. The Śaktis Parā to Śāntā are
of all actions: so the Bṛhadāraṇyaka (1.4.1) says: ten if considered individually and are collectively
“This Ātmā there verily was in the beginning” 13 one. Therefore Bindu tattva is elevenfold
and thereby establishes that the Parabrahma- (Ekādaśātmaka) and is the cause of Paśyantī Śakti.
svarūpa is complete and transcendent ‘I-ness’ Śruti (Chāndogya 3-14-1) says:
(Pūrṇa-parāhaṁta-maya) and union of celestial “All this verily is Brahman, from which all comes,
Wife and Husband. The text proceeds in the in which all lives, into which all returns. Therefore
passage quoted below to show that It shines forth adore It with mind free from either attachment or
as the creator of all Tattvas: avarice.”
“He verily did not enjoy. For one (who is alone) In this way the inseparateness of Cause and E ect
does not enjoy. He desired a second. He verily was is established.
like woman and man in close embrace. He made

13 See Verse 13 ante commentary.

14sa vai naiva reme tasmādekākī na ramate sa dvitīyamaicchat| sa haitāvānāsa yathā strīpumāsau
sampariṣvaktau | sa imamevātmānaṁ dvedhā'pātayattataḥ patiśca patnī cābhavatāṁ
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V ERSE 25
H
evaṁ kāmakalātmā tribindutattvasvarūpavarṇamayī ।
seyaṁ trikoṇarūpaṁ yātā triguṇasvarūpiṇī mātā ॥

In this way the united Kāma and Kalā are the (three) letters whose own form
(Svarūpa) is the three Bindus. It is She who is the Mother manifest as the three
Guṇas) as (Triguṇa-svarūpiṇī) and who assumed the form of the triangle.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

He next wishes to speak of the mode of creation of and is the Praṇava itself. It can be known by the
the Cakra wherein are the Cakras of eight triangles, three lines (which compose it). It is pure
ten triangles and so on, and before doing so knowledge (Saṁvinmātra) and is of the nature of
explains the origin of the triangular Cakra which Śiva. The red is self-sustained (Nirādhāra). The
precedes them all. other (white) is its beloved and their union is the
mixed Bindu. In the Union is the pure state which
In this way (Evaṁ). That is in manner already
is Nirvāṇa”. It is she (Sā iyam = she (is) this). By Sā
described.
(She), the author draws the attention of his reader
The united Kāma and Kalā (Kāmakalātmā). By to Her who is the supreme reality as the experience
Kāma is meant Parama-siva who is pure of the massive Bliss which is Cit (Cidānanda-
Illumination (Prakāśaika-svabhāvaḥ) and is the ghana-rasa-paramārthā) and who is the essence of
rst letter which is A 1, and Kalā signi es Vimarśa all the tradition (Sakalṁ-nāya-sārabhūtā)2 and by
the last of letters (Ha). This dual character lyam (This), he as it were points Her out as the One
(Ubhayātmakatva) indicates the possession of who is being experienced (Anubhūyamānā) as the
experience of complete ‘I-ness’ which is its true Ātmā who witnesseth (Ātmā-sākṣitvena) by great
nature (Svābhāvika-paripūrṇāhaṁbhāva-śālitvam). Yogīs who are immersed in the feeling of their
This has been fully explained in verse 7. The identity with the Universe (Viśvāhaṁbhāvanā-
Kāmakalātmā who as previously described is “the śālibhiḥ) and is Manifest as the three Guṇas
(three) letters whose own form (Svarūpa) is the (Triguṇa-svarūpṇī). She is Icchā, Jñāna, Kriyā
three Bindus” (Tribindu-tatva-svarūpa- which appear (in the Paśu) as the three Guṇas,
varṇamayī). The three Bindus are the Red, White Sattva, Rajas and Tamas. It is through these Guṇas
and Mixed Bindus previously spoken of. Bindu as instruments that She e ects Creation and the
tattva is the Bindus previously described. The three like. She is therefore the Mother (Mātā) the one
letters, by which is meant the Vāgbhava and other Creatrix of all the World. She is also the Parā Śakti
Bījas, are forms of the three Bindus. In the who transcends all the Tattvas (Sarva-tattvātītā) for
Rahasyāṁnāya (Śiva addressing the Devī) says: Śruti (Aita. I-I.) says:
“Know this, that the beautiful Śṛṅgāṭa which is Thy “This Ātmā alone, verily, was in the beginning”.
very self (Svātma-śṛṅgāṭa) is made up of three
Assumed the form of the triangle (Trikoṇa-rūpaṁ-
Bindus mixed, white and red. It is ancient (Prāṇa)
yātā) that is she changed into the form of a triangle

1 Anuttarākṣarātmā.
2 That is, it is She to whom all the Āṁnāyas point.
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as a result of the union of the supreme Bliss The wise know no di erence between the Maheśī
symbolised by the letter A with Icchā, Creative and the Cakra. Parā Herself is the subtle form of
Will, symbolised by the letter I. This is the Cakra3 both these (Devatā and Cakra). There is no
of triangular form which is most secret and called di erence between the two in the gross form also.
Sarva-siddhi-pradāyaka or that which
accomplishes all.

3 The rst triangle which contains the Bindu which is the rst transformation of Bindu.
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VE R SE 26 & 27
H
ekā parā tadanyā vāmādivyaṣṭi mātṛsṛṣṭyātmā ।
tena navātmā jātā mātā sā madhyamābhidhānābhyām ॥

dvividhā hi madhyamā sā sūkṣmā sthūlākṛtisthitā sūkṣmā ।

navanādamayī sthūlā navavargātmā ca bhūtalipyākhyā ॥

She who is next (to Parā) is Paśyantī the Creative Self (Sṛṭyātmā) out of which
originated the individual mothers (Vyaṣṭi-mātṛ) Vāmā and others. By reason of this
She became ninefold form (Navātmā). She the mother Madhyamā is as shown by
her two names of two kinds (Dvividhā), namely, subtle (Sūkṣmā) and gross of form
(Sthūlākṛti). As subtle She is ever existent and the nine sounds (Navanāda-mayī);
as gross She is the nine groups (of letters) and bears the name of Bhūtalipi.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

He next speaks of Paśyantī who is a manifestation “Vāmā (is so called) because of (Her) throwing out
of Parā as of ninefold aspect (Navātmaka) in the the Universe, Jyeṣṭhā (is so called) because she is
form of the Cakra of nine triangles (Nava-yoni- bene cent (Śivamayī), Raudrī destroys all disease
cakrātmanā). and burns up2 (the fruit of) all actions (Dogdhrī
cākhila-karmaṇāṁ)”.
“She who is next” (Tadanyā). That is Paśyantī who
is the manifestation of Parā (Parā-vikāśabhūtā) is Of Aṁbikā the Pratyabhijña says that “She the
the Creative Self out of which originated the impulse to becoming (Sphurattā) is pure Being
individual mothers Vāmā and others (Vāmādi- (Mahāsattā)”. She is therefore Parāvāk who excels
vyaṣṭi-mātṛi-sṛṣṭyātmā) or in other words She is the all (Sarvātiśāyinī) and sees Her own impulse to
nine Śaktis beginning with Vāmā and ending with manifestation which is Her own and full Self.
Śāntā (Vāmādiśantāntaśakti-navakamayī). It is on (Parupūrṇa-svarūpa -svātma-sphuraṇāvalokana-
this account that the mother (Mātā = Jananī) is of caturā).
ninefold aspect (Navātmā), that is, she becomes the The Vāmakeśvara (Nityāṣoḍaśikā vi. 36) also says:
Cakra of nine triangles which is the Cause of the
appearance of the group of Śaktis beginning with “When the Paramākalā sees the impulse to
Vāmā and ending with Śāntā. becoming (Sphuraṇa) of the Ātmā then she
assumes the form of Aṁbikā and is called Parāvāk.”
Vāmā is so called because she as producer of the
universe (Viśva-janayatrī) throws out the Universe The Śaktis Icchā, Jñāna and Kriyā take the forms
of ve elements (Prapañca) which is within the Paśyantī, Madhyamā and Vaikharī (Paśyantī-
Śṛṅgāta (Śṛṅgāṭāntaḥ-sthita-prapañca-vamanāt). madhyamā-vaikharī-rūpāḥ). This has been stated in
Jyeṣṭhā is all-bene cent; Raudrī destroys or dispels detail in the Vāmakeśvara (Nityāṣoḍaśikā) in the
all ailments and Aṁbikā grants all things desired.1 verses quoted in commentary to verse 22 ante.
So it has been said:

1Verses 26-28 are quoted by Lakṣmidhara in his Commentary to the Saundaryalaharī, v. 34 and he reads
them di erently.
2 The text is Dogdhrī = She who milks or brings forth, but probably is a mistake for Dagdhrī = She who burns up.
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 KĀMAKĀLAVILĀSA 46 of 81

Śāntā is Śakti as Consciousness (Cinmayī Śakti) his Guru. This Haṁsa pervades all bodies like re
who is all pervading (Niraṅkuśa): For Śruti speaks in wood and oil in sesamum seed. Knowing it, one
of “the transcendental (Niṣkala) actionless reaches not death. The anus should ( rst) be
(Niṣkriya) and tranquil (Śāntā).”3 contracted, then the air should be led upwards7 and
made to go round the Svādhiṣṭhāna three times, it
He next speaks of the ninefold character
should then be made to go through Maṇipūra and
(Navātmakatva) of Madhyamā. Madhyamā is the
Anāhata and the airs (Prāṇān) should be stopped in
state of Union (Samarasāvasthā) of Parā and
the Viśuddha Cakra. The Ājñā Cakra and then the
Paśyantī. She is visible or realisable by Yogīs whose
Brahmarandhra should be meditated upon. Whilst
minds are inward turned (Antarmukha). This Śakti
so meditating (the Sādhaka) should constantly
is by Her two names (which describe Her function)
think of himself as the Trimātra (Oṁkāra). He
of two kinds (according to Her functions). She is
should next meditate upon Nāda, as extending
either Sthula (gross) or Sukṣma (subtle). As subtle
from the Mūlādhārā, which Nāda is like pure
She can be apprehended by the power of Samadhi.
crystal (Śuddha-sphaṭika-saṁkāśa) for this is verily
As gross She is capable of utterance as letters of the
Brahman the Paramātmā.” By this the Upaniṣad
alphabet alike by the learned and illiterate. As
teaches that the Svarūpa of the Mūlakuṇḍalinī, who
subtle She is ever-existent4 (Sthitā = Sarvadā-
pervades the body from the Mūlādhāra to the
vartamānā) and as such She is the nine sounds or
Brahmarandhra, is Nādātmaka.
Nādas (Navanāda-mayī). As gross She is the nine
groups of the letters of the alphabet (Nava- The text in a later passage says:
vargātmā). “When Haṁsa becomes dissolved into (Lina) Nāda
The sense of the above is this: then (arises the state which is) Turyātīta, Unmanā
(mindless) and Ajapopasaṁhāra (= cessation of
When the Great Mother Kuṇḍalinī who contains
breathing).”
many kinds of sound does in consequence of the
breath being restrained leave the place of Nāda is divided (by this Upaniṣad) as follows:
Mitrāvaruṇa5 and after piercing the lotuses of “Sound arises of ten kinds. Ciṇī is the rst, Ciṇī-
Svādhiṣṭhāna and others goes upward to reach the ciṇī is the second. The third is bell sound (Ghaṇṭā-
place of Paramaśiva who is on the lotus of twelve nāda). Sound of conc shell (Śaṁkha-nāda) is the
petals. She is experienced by the great Sādhakas of fourth. The fth is the sound from a stringed
Śiva6 when in Samādhi as their very own self instrument (Tantrī-nāda). The sound of cymbals
(Svātmatvena). She is the nine sounds (Nava-nāda- (Tāla-nāda) is the sixth. The seventh is the sound of
mayī). This will be understood from the following a ute (Veṇu-nāda) and eighth that of a kettledrum
text from the Haṁsopaniṣad: (Bherī-nāda). The ninth is the sound of clay-made
“We shall now make clear the meaning of Haṁsa drum (Mṛdaṅga) and the tenth the sound of
and Paramahaṁsa to the Brahmacārin who has thunder (Megha-nāda). After the ninth has been
controlled his inclination (Śāntā) who has experienced the tenth8 should be practiced. The
controlled his senses (Dānta) and who is devoted to mind dissolves in that. When the mind is so

3 Śāntā is the state of absolute quiescence when there is no activity or motion; Samarasāvasthā is the state
in which two are in a state of absolute and complete absorption the one by the other.
4 That is, of course during the Kalpa.
5 That is, Mūlādhāra.
6 Mahāmāheśvaras – These are Sādhakas who have attained a high degree of perfection – adepts.
7 That is, from the Mūlādhāra.
8 The tenth is Param-Brahma.
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dissolved when Saṁkalpa and Vikalpa9 cease when pervades the whole universe as Nāda. Beloved,
merit and demerit10 are burnt then there appears (She is) like the letter A in all letters. I shall now
(Prakāśate) Sadā-śiva who is Śakti (Śaktyātmā), speak so that Thou mayest clearly understand it.
Omnipresent (Sarvatrāvasthita), Light itself The Śaki who is Supreme (Parā), Subtle (Sūkṣmā)
(Svayaṁ-jyotiḥ), Pure (Śuddha), Illumined (Buddha), and Formless (Nirākārā) is asleep coiled round the
Eternal (Nityā), Stainless11 (Nirañjana), and Bindu in Mūlādhāra13 like a serpent. There also is
Tranquil (Śāntā). asleep the self-controlled (Yamī) Great Yogī who
knows and desires nothing. With Her belly
“She is the nine groups of the letters” (Nava-
distended by the Moon, Fire, the Stars, the
vargātmā). The nine groups are A, Ka, Ca, Ṭa, Ta,
fourteen Worlds (Bhuvanāni caturdaśa) She is in a
Pa, Ya, Śa and Ḻa12.
swoon as if poisoned. Awakened by the Great
By sthula (gross) is meant tha she is within the Sound (Pareṇa ninādena) and churned by the re in
range of all ordinary experience (Sarva-viṣaya- Her belly), She becomes free from Her bondage
vyavahāriṇī). (Bandhana) and conscious (Jñāna-rūpiṇī). The
Bhutalipis are manifested letters (Bhūtāś ceti churning14 is circular in movement and continued
lipayaśceti). The existingness (Bhūtatvam) of the in the body of the Śakti till She wakes up. When the
letters consists in their capabilty of being uttered or rst unfolding or Division (Bheda) takes place
expressed by particular e orts (Ceṣṭā). The Bindu attains the state of Nāda. Thus (or by this)
production of these letters again is merely Kuṇḍalī, the Subtle Time (Kāla-sūkṣmā) is
mechanical (Tac-ca kalpanāmātraṁ eva) for the awakened. The Bindu which comes after
letters themselves are energies (Tejorūpa) and (Uttaragaḥ) Śakti (Nāda) is the Lord (Prabhu) who
therefore Śakti (Śaktyātmaka). The Devī is the four Kalās15 (Catuṣ-kalāmaya). In the middle
(Madhyamā) bears the name or designation (Āghya) part or second stage of churning (Madhya-
of these. manthana-yogena) there is straightness (Ṛjutva i.e.
a straight line) which is Jyeṣṭhā Śakti beautifully
The Tantra-sadbhāva also says:
placed between two Bindus. The imperishable
“The Mātṛkā who (manifested) in this world ill in Kuṇḍalī (Amṛta-kuṇḍalī) is led by Vaikharī to the
inseparable relation with (Samanvitā) the Supreme Bindu-nāda state (Bindu-nādatva)16. She is (then)
Light (Para-tejaḥ), pervades all things from Brahmā known as Lākinī 17 between the two Bindus. She is
to the worlds. (She) O adored of the Suras (= Devas) then Tripadā (Third step) and spoken of as Raudrī.

9 The state of selection and rejection, of this and that of all variety; in short, ordinary nite experience.
10 Puṇya and Pāpa.
11 That is, one in whom there is no doubt, the perfect experiencer.
12 This according to the commentator. Others divide the vowels into two groups and exclude the last.
13In the text the word is “Hṛd Bindu.” But this is possibly a mistake for Mṛd Bindu, by which is meant the
Svayaṁbhu-liṅga in Mūlādhārā which is the region of Earth = Pṛthvī = Mṛd. Here the cosmic Mūlādhārā is
spoken of.
14 That is, the cosmic manthana.
15 Nivṛtti, Pratiṣṭhā, Vidyā, Śanti.
16 That is the place where the rst Bindu is.
17 Lakinī = Raudrī; Ḍākinī = Brāhmī; Rākinī = Jyeṣṭhā or Vaiṣṇavī.
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KĀMAKĀLAVILĀSA 48 of 81

She is (also) called Rodhinī because she obstructs viviktābhyaḥ) have originated the nine group of
the path of Liberation (Mokṣamārga-nirodhanāt)18. letters (Navavargakaḥ) which are associated
Aṁbikā’s form is that of a portion of the moon, – (Yuktāḥ) with them. It is she (Parā śakti kuṇḍalī)
She is Ardha candrikā, the half-moon. The Parā who is thought of in nine ways being indicated by
Śakti who is one does in this way appear as three. the nine groups (Nava-vargopalakṣitā)20.
From them19 as thus distinguished (Ābhyo

18As it were a barrier preventing what is above descending and what is below ascending and straying away
from the true path. Or the reading may probably be Bodhinī and Nibodhanāt.
19 The three Śaktis Vāmā etc.
20The text seems in part correct. Madras edition throws no light on the right reading, but quotes the passage
practically in the same terms.
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VE RSE 28
H
ādyā kāraṇamanyā kārya tvanayoryatastato hetoḥ ।
saiveyaṁ na hi bhedaḥ tādātmyaṁ hetuhetumatodīṣṭam ॥

The rst (i.e. subtle Madhyamā) is the cause (Kāraṇa) and the other (i.e. gross Madhyamā) is
the e ect (Kārya). Inasmuch as such is (the relation) between these two, therefore the latter
(i.e. the gross) is the (same as the) former (i.e. the subtle). There is verily no di erence
between the two), for the identity of cause (Hetu) and e ect (Hetūmat) is axiomatic (Diṣṭa).

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

The subtle Madhyamā which is the cause of the former (Sa = She). There is no di erence (Bheda)
Madhyamā of gross form is one with the latter and between the two. Identity (Tādātmya = that in
that is stated here. which there is neither di erence nor non-
di erence) is the characteristic of Cause and
“The rst” (Ādyā) i.e. the one rst spoken of
E ect, as we see in the case of mud and the (mud-
(Pūrvoktā), whereby is meant the subtle (Sūkṣmā)
made) pot 1. Śruti (Chāndogya 6. I. 4) also says:
Madhyamā already described. She is the cause
(Kāraṇa) because she precedes the other (Anyā). “O Gentle one, by one lump of clay all things made
This latter is gross (Sthūlā) i.e. the e ect (Kārya) of clay are known. The variation is in names given
because it emanates from the other (Tajjanyatvāt). to it when spoken of. The clay alone is real.”
As there is this relation of cause and e ect between The same thing becomes di erent only as an object
these two (Anayoḥ), namely, the subtle and gross of speech. When anything is spoken of it becomes
Madhyamā, therefore, the latter (Iyaṁ) is the of two kinds.

1 e.g. A mud-pot becomes mud and pot.

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VE RSE 29 & 30
H
śaṣasapavargamayaṁ tadvasukoṇaṁ madhyakoṇavistāraḥ ।
navakoṇaṁ madhyaṁ cetyasṁmiściddīpadīpite daśake ॥

tacchāyā dvitayamidaṁ daśāracakradvayātmanā vitatam ।

taṭacakavarga catuṣṭayavilasana vispaṣṭakoṇa vistāram ॥

The Cakra of eight triangles which is constituted of the letters Śa, Ṣa, Sa and the Pa-varga
is an expansion (Vistāra) of the middle triangle. These nine triangles together with the
Bindu make the ten (Daśaka) which are lighted by the light of Cit (Cid-dīpa). The two
lights (Chāyā-dvitayaṁ) of these ten are spread forth1 as two Cakras, of ten triangles each,
of which the inner set of ten triangles display the Ta-varga and Ṭa-varga and the outer of
ten triangles display the Ca-varga and Ka-varga.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

He next speaks of the appearance (Āvirbhāva) of Light Herself (Tejomūrti). So it has been said
Vaikharī Śakti by a description of the Cakra of eight Nityāṣoḍaśikā. VI. 14):
triangles and other Cakras (all) which are the going “The Bindu is the seat of union of the Fire of nal
forth (Prasaraṇā) of the Light and Energy (Tejas) of Dissolution and Citkala” 2. In this way the ten and
the middle triangle (Madhya-śṛṅgāṭa). their two lights (Chāyā-dvitayaṁ = Kānti-dvitayṁ)
The Cakra of eight triangles is called Sarva-roga- are spread out. By the ten (Daśaka) is meant the
hara (All-disease-destroyer). The eight triangles of aforementioned three Cakras3 which are a mass of
which it consists are the eight letters namely the light (Tejorāśi-maya). Chāyā here means Kānti
letters Śa, Ṣa, Sa and the ve letters of the Pa-varga. (Lustre, light).
It is an expansion (Vistāra =Vikāsa) of the middle These two lights become spread forth (Vitata) as
triangle (Madhya-trikoṇa). The nine triangles the two Cakras of ten triangles (each). These are
(Navakoṇa) are the middle triangle and the eight the inner and outer Cakras of ten triangles each
triangles (here spoken of); these together with the which also are of boundless brilliance
Bindu (Madhyaṁ ca) make a group of ten (Daśaka). (Niravadhīka-Tejo-maṇḍala). The two lights
This group of ten is illumined (Dīpita) by the light (Kānti-dvitaya) relate to these two. The two Cakras
of Cit (Cid-dīpa), that is, it is lustrous with the rays are called Sarvarakṣākara (All-protector) and
which surround Tripurā – the Mother seated in the Sarvārtha-Sādhaka (All-accomplisher). By Spread
Bindu Cakra (Bindu-cakrā-dhirūḍhāṁbā) who is (Vitata) is meant evolved (Pariṇata). So it has been

1Vitataṁ. Bhāskararāya who cites portions of these two verses in his commentary to VI. 16 of Nityāṣoḍaśikā
reads Dṛṣṭaṁ (seen). The two lights are the two Cakras of ten triangles each. There are in the whole Yantra
43 triangles.
2Baindavāsana-saṁrūḍha-saṁvartānala-citkalāṁ. Baindava = Bindu. This Bindu is the Āsana by which is
meant that it is the source of the inclination of seeing (Īkṣaṇātmaka-vṛtti): On this is seated the union of
Saṁvartānala and Cit-kalā. By Samvortānala is meant the Fire of Pralaya, the all-devourer Kālāgni-rudra
and Cit-kalā is Tripurā (Bhāskararāya).
3 Bindu, Trikoṇa, Vasukoṇa (eight triangles).
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KĀMAKĀLAVILĀSA 51 of 81

said (Nityāṣoḍaśikā. VI, 15: “The Cakra of ten Ṭa-varga are the triangles in the inner Cakra of ten
triangles is the form of the manifested light of the triangles and the ten letters of Ca-varga and Ka-
nine triangles”4. The ten letters of the Ta-varga and varga are the triangles in the outer Cakra.

4 Nava-trikoṇa-spurita-prabhā-rūpa-daśārakaṁ. The nine tria gles taken individually and collectively with
the Bindu make ten.
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VE RSE 31
H
etaccakracatuṣkaprabhāsametaṁ daśārapariṇāmaḥ ।
ādisvaragaṇagata caturdaśavarṇamayaṁ caturdaśāramidam ॥

The light of these (the rst) four Cakras is the fully evolved (second or outer)
Cakra often triangles. (Then) appeared the Cakra of fourteen triangles
wherein are the fourteen vowel letters beginning with A.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

The lights of these ( rst) four Cakras (Etac- “United with the light of the four Cakras is the
cakracatuṣk -prabhā-sameta). The four Cakras are evolved (Cakra).”
Bindu, Trikoṇa, eight-triangled and inner ten- In this verse is also described the appearance of the
triangled Cakras. The second or outer Cakra of ten Cakra of fourteen triangles wherein are the
triangles is here described as the fully evolved fourteen vowel letters beginning with A. This
(second or outer) Cakra of ten triangles (Daśāra- Cakra is called Sarva-saubhāgya-dāyaka (Grantor
pariṇāmaḥ). This second ten-triangled Cakra is of all-prosperity).
united (Sameta = Saṁyukta) with the light of the
first four Cakras, that is the light of the four Cakras
spreads over this Cakra on account of its proximity to
the others. So it has been said (Nityāṣoḍaśikā. VI. 17):

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V ERSE 3 2
H
parayā paśyantyāpi ca madhyamayā sthūlavarṇarūpiṇyā ।
etābhirekapañcādaśākṣarātmikā vaikharī jātā ॥

Parā, Paśyantī and Madhyamā in her form or aspect as (the unuttered) gross letters,–
by these three is produced Vaikharī who is the fifty-one letters of the alphabet.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

After giving a description of the Cakras beginning (Nirmātrī) of the entire universe (Akhilaprapañca)
with the Bindu and ending with the Cakra of which is composed of the collectivity of the letters
fourteen triangles, he here speaks of the (Akṣara-rāśimaya) beginning with A and ending
appearance of Vaikharī Śakti. The Nature (Lakṣaṇa) with Kṣa. Vaikharī has been spoken of
of Parā and other Śaktis has already been (Nityāṣoḍaśikā. VI. 40) as pervading the universe or
described. What is said here is that Vaikharī1 who is as the “world-form (Viśva-vigrahā).”
all-sound (Sarvaśabdātmika) is the creatrix

1Madhyamā as Sūkṣmā is Navanāda-mayī and as Sthūlā, Navavargātmā. The letters are formed as
Madhyamā but unuttered. See vv. 26 and 27 ante, Madhyamā as the unuttered gross letters in the evolution
of speech is the stage immediately preceding Vaikharī.
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VE RSE 33
H
kādibhiraṣṭabhirūpacitamaṣṭadalābjaṁ ca vaikharīvargaiḥ ।
svaragaṇa samuditametaddvayayaṣṭa dalāmbhoruhaṁ ca saṁcintyam ॥

The eight groups of letters beginning with the Ka group which are Vaikharī Śakti are on
the petals of the lotus of eight petals and it should always be borne in mind that, this, the
lotus of sixteen petals has on its petals the (Śaktis which are the) vowel letters.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

He here says that the two Cakras, Sarva- (Svara-gaṇa-samuditaṁ etad duyaṣṭa-
saṁkṣobhaṇa (All-moving)1 and Sarvāśā-pari- dalāmbhoruhaṁ). The vowel letters (Svara-gaṇa)
pūraka (Ful lling all hopes)2 are composed of the are the letters A and others, sixteen in number
Vaikharī letters (Vaikharī-varṇātmaka). which are (Samudītaṁ = Samyag-bhāvitaṁ) the
petals of the sixteen-petalled lotus.
Are Vikharī Śakti. By this is meant that these, the
eight groups of letters (Aṣṭa-vaikharī-vargāḥ) the This (Etat). By this we are to understand that the
rst of which is the Ka = group (Kādi) Vaikharī author points to something visible (Pari-
śakti (Vaikharī śakti-svarūpāḥ). dṛśyamānaṁ).
The lotus of eight petals. (Aṣṭa-dalābja). This is the Should always be borne in mind. (Saṁcintyaṁ)
Sarv -saṁkṣobhaṇa cakra. This the lotus of that is, should be meditated upon (Sarvadā
sixteen petals has on its petals the vowel letters bhāvanīyaṁ).

1 Or it may be All-moulding.
2 Or it may be Filling-all space.
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VE RSE 34
H
bindutrayamayatejastritaya vikārasthitāni vṛttāni ।
bhūbimbatrayametat paśyantyāditrimātṛviśrāntiḥ ॥

The (three) circles1 are the transformations (Vikāra) of the three lights
emanating from the three Bindus. These are the circles in the Bhūpura
(Bhū-biṁba-trayaṁ-etat). The three mothers Paśyantī and others2 here rest.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

The (three) circles (Tānī vṛttāni). These are the “The Mātṛkā Cakra is of three divisions consisting
circles which surround the Cakras of fourteen of Moon, Sun and Fire.”
triangles, the lotus of eight petals and the lotus of By transformations (Vikāra) we have to
sixteen petals. understand the three circles of the three Bindus
Three Bindus (Bindu-traya). These are the and their lights. In these circles abide the Śaktis3
previously spoken of red, white and mixed. Bindus. Aṇimā and others, Brāhmi and others and Sarva-
saṁkṣobhiṇī and others.
The three lights (Tejaṣ-tritaya) are of the substance
(Tanmaya) of the three Bindus as they proceed The three mothers Paśyantī and others here rest
therefrom. (Paśya tyādi-tri-mātṛ-visrāntiḥ). The meaning of
this is that the three Śaktis, Paśyantī, Madhyamā
By speaking of the three circles as the three lights
and Vaikharī are up to this place luminous
the Cakra is shown to be composed of the threefold
(Vijṛṁbhamāṇā), that is, they function from the
division of Moon, Sun and Fire (Soma-sūryānala-
Trikoṇa to the Bhūpura. This has been fully dealt
trikhaṇḍamaya); so Āgama says:
with in the Vāmakeśvara (Nityāṣoḍaśikā, VI. 36-40).

1 The three lines are according to some immediately outside the sixteen-petalled lotus.
2 i.e. Madhyamā and Vaikharī.
3 As to the place of these Śaktis there are divergent views.
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VE RSE 3 5
H
kramaṇaṁ padavikṣepaḥ kramodayastena kathyate dvedhā ।
āvaraṇaṁ gurūpaṁktidvayamidamambā padāmbujaprasaram ॥

Movement is either Pada-vikṣepa 1 or Kramodaya and is therefore said to be of two

kinds, namely, the Śaktis 2 who surround Her and the line of Gurus. These two are
the movements of the lotus feet of the Mother (Aṁba-padāṁbuja-prasaraḥ).

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

After having fully described the Śricakra of their great numbers. It is by and through Her that
Mahātripurasundarī he, in fteen verses (35-49), all things moving and motionless shine. O
speaks of the group of Śaktis in the Cakra which Maheśānī! It is by the light of this Devī that all
surround Her (Āvaraṇa-cakrāntargata śakti- things become manifest. There is nothing which
nikuruṁba) and of the Guru maṇḍala which is near bereft of Her light can be manifest. Without the
Her, as the unfolding (Pariṇati) of the body or limbs creative thinking (Citi) of Her who is Cit (Cid-rūpā)
(Avayava) of the Devī. and Śiva Śakti this moving and motionless world
would of a certainty be enveloped in Darkness
Movement (Kramaṇa). The word literally means
(Āndhyaṁ āpadyate nūnaṁ).
walking (Pada-krama). Motion is e ected by Pada-
vikṣepa or by Kramodaya. “O Maheśvarī! of the countless millions of rays
which are Moon, Sun and Fire (Soma-
By Padavikṣepa is meant the power of Sundarī to
sūryānalātmanā) there are three hundred and sixty
produce countless Śaktis who are the countless
which are spread throughout (Vyaśnuvānāḥ) the
millions of Her rays. Śruti (Aruṇopaniṣad) also says:
Brahmāṇḍa which is in the midst thereof. Fire has
“The rays which are Self-originated are what made one hundred and eight. Sun one hundred and
bodies (Śarīrāṇi). “Bhairava-yāmala3 also says: sixteen and Moon one hundred and 36 rays. O
“In the Bindu united with Sadāśiva is the Śaṁkarī, these illumine the macrocosm
Maheśvarī who creates, maintains and withdraws (Brahmāṇḍa) and the microcosm (Piṇḍāṇḍa) also.
the Worlds (Jagadut-patti-sthitisaṁhāra-kāriṇī) The Sun (illumines) the day, the Moon the night,
and is beyond the Tattvas (Tattvātītā). She is Light and Fire the twilights (morning and evening): thus
itself (Jyotī-rūpā) and transcendent (Parākārā). O is time divided (Prakāśayantaḥ-kālāṁste): therefore
Śive! emanating from Her body are rays in these three (Sun, Moon and Fire) are time
thousands, two thousand, hundred thousand, ten (Kālātmakās-trayaḥ). Three hundred and sixty days
millions, hundred millions there is no counting make a year and Śruti4 says that Mahādeva who is

1The forms of Kramaṇa are explained in the commentary which follows. Pada-vikṣepa literally means “step”
in a de ned direction. Kramodaya = gradual expansion and unfolding in all directions.
2Āvaraṇaṁ i.e. Āvaraṇa-Śaktis. These obstruct men from seeing the Devī like a patch of cloud which is
much smaller than the sun yet prevents it being seen.
3Lakṣmīdhara in his commentary on Saundaryalaharī v. 24 points out that the passage in Bhairava-yāmala
beginning: “It is by the light of this Devī” explains the Śruti text which says “There is no sun, no moon”
quoted under verse 1 of this book.
4 See Śāṅkhayāma-Āraṇyaka I. Taittirīya-Brāhmaṇa 1. 6. 2.
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KĀMAKĀLAVILĀSA 57 of 81

lord of creatures (Prajāpati) is the year (Gurupaṅktiḥ) is meant the circle or Maṇḍala of
(Hāyanātmā).” Gurus (as above described). These two are the
going forth (Prasara = Prasaraṇa) or e orescence
By Kramodaya is meant going forth (Prasaraṇa) of
(Vijṛṁbhaṇa) of the lotus feet, that is, feet which
the Devī as the Guru maṇḍalas5 of the Divya,
are (Śrī pāda yuga) of the Mother Tripurā.
Siddha and Mānava groups whose number is
endless and whose nature is illumination So it has been said:
(Prakāśātmaka). Śaktis who surround Her. “The light (Mahaḥ = Tejaḥ) of Tripurā is (it is so
Āvaraṇaṁ (= anything that surrounds or encloses declared) divided in many million ways but in the
or prevents the view) is used in the text to signify midst of these shines transcendent
the countless Śaktis abiding in what are commonly Mahātripurasundarī Herself.”
called Āvaraṇa Cakras of the Devī. By line of Gurus

5Cf. Bhāvanopaniṣad. I. Śrī guruḥ sarva-kāraṇabhūta-śaktiḥ. The Guru is the Śakti, the Cause of all; also see
Tantrarāja (XXXV. 2) (Kādimata) Gururādyā bhavec-chaktiḥ – The Guru is the primordial Śakti.
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V ERSE 3 6
H
seyaṁ parā maheśī cakrākāreṇa pariṇameta yadā ।
taddehāvayavānāṁ pariṇatirāvaraṇadevatāssarvāḥ ॥

When She, this all-excelling Great Queen changes into the form of the
Cakra, then the limbs of Her body change into Āvaraṇa devatas.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

The author now speaks in an orderly form of the Limbs of Her body change into
mode of Her going forth (Prasāra-prasaraṇī). (Taddehāvayavānāṁ pariṇatiḥ). Her body (Deha) is
a mass of light (Tejaḥpunjātmaka). The limbs
She, this (Seyam). By this the author emphasizes
(Avayava) of the body are the rays. ‘Change’ is
that She is the mass of continuous and endless
assumption of another state or condition (Pariṇatiḥ
light and energy (Aparic-chinnānanta-tejo-rāśi-
= Āvasthāntarāpattiḥ).
mayī).
Here the surrounding Devatās (Āvaraṇa-devataḥ)
All-excelling (Parā = Sarvotkṛṣṭā) Great Queen
are the countless Śaktis such as the groups of
(Maheśī). By this is to be understood that She is
Vaśinī and others, Aṇimā and others who are part
conscious of Her all-embracing imperial dominion
of the ocean of Conciousness-bliss
(Sāṁrājya) and powers (Saṁpad = Vibhūti), that
(Cidānandasamudrātmaka). The countless millions
She is Bliss eternal, boundless and immense and
of Śaktis appear and disappear like bubbles
that She is adored by countless millions of Yoginis.
(Budbuda) on the face of the ocean.
Into the form of the Cakra (Cakrākāreṇa). By
Śruti2 says:
Cakra here is meant the Śricakra made up of nine
Cakras the rst of which is Bindu and the last “That in which all beings (Bhāvaḥ) disappear and
Trailokyamohana. This is the Cakra which is from which those which disappeared reappear
spoken of (Nityāṣoḍaśikā, VI. I3) as “the Cakra of again and again disappear and grow again like
nine Cakras wherein are nine di erent Mantras.” bubbles.”
Changes into (Pariṇameta). That is when “She sees Also Āgama (Nityaṣoḍaśikā VI. 55) says:
the Sphurattā of the Ātmā,1 by which is meant
when She sees the Ātmā who is complete Bliss and “Such is the Tejas (Light and Energy) of which the
changes or assumes another form. (Pariṇameta = Cakra is composed, the Śaktis therein being like
Ākārāntaraṁ āvaheta). heaving waves.”

1 Nityaṣoḍaśikā VI. 10 and Yoginīhṛdaya I. 10.

2 This is seemingly Cūlikopaniṣad v. 18 but the reading is slightly di erent from the printed text.
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VE RSE 3 7 & 38
H
āsīnāṁ bindumaye cakre sā tripurasundarī devī ।
kāmeśvarāṅ kanilayā kalayācandrasya kalpitottaṁsā ॥

pāśāṅ kuśekṣucāpa prasūnaśarayañcakāñcita svakarā ।

bālāruṇāruṇāṅgī śaśibhānu kṛśānu locanatritayā ॥

She (who is) Devī Tripurāsundarī abides in the Bindumayacakra. (There) She is seated in the
lap of Kameśvara, a digit of the moon is placed by Her as an adornment on Her forehead. She
holds in Her hands the noose, the goad, the sugarcane bow and the five flowery arrows. She is
red like the rising sun. The Moon, the Sun and the Fire are Her three eyes.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Before giving an account of the Āvaraṇa-Śaktis, (Tat-svarūpiṇī) and adorable (Spṛhaṇīya) as She is
namely, Vaśinī and others he here describes the the Cause of all (Sarvakāraṇatvena).
nature (Svarūpa) of the Chief or Principal Devatā She is seated in the lap of Kameśvara
(Mūladevatā) . (Kāmeśvarāṅka-nilayā). By lap (Aṅka) is meant the
By the Bindu-maya cakra is meant the Supreme left thigh. Her abode or seat is the left thigh of
Ether (Paramā-kāśa). The Bindu has elsewhere Kameśvara who is the Lord adored by all (Śrīnātha).
been spoken of as Paramākāśa (Baindave So it has been said in Bhairava-yāmala:
paramākāśe). The Bindu is called Sarvānandamāya “The knowledge (Vidyā) of the greatness (Kalā =
cakra (Cakra of All-bliss). Vibhūti) of Para śakti is in the form of the Śricakra
By Cakra is meant the Pīṭha in which She may (Śrī cakrākāra-rūpiṇī)2. In the middle of it is the
unite and enjoy with the Ātmā. (Ātmā- place of the Bindu and in it is the Supreme Lady.
saṁkramaṇa-viharanārha-pīṭha). She is united (Sampṛktā) with Sadāśiva and is
beyond all Tattvas (Sarva-tattvātigā) and ever-
Śruti says:
existent (Satī). O Īśvarī! The Cakra of
“Wherein She moved that became the Cakra.” 1 Tripurāsundarī is the universe itself
“Abides in” (Āsīnā) that is She is shining above the (Brahmānandākāraṁ).”
Bindu (Bindū-pari-pradeśe virājamānā). “She (who Devī. This word means that She enjoys Herself
is) Devī Tripur -sundarī” (Sā Tripurāsundarī- (Vinodinī) in the work (Vyāpāra) of Creation and
Devī.) The pronoun She (Sā) is used here to the like of the universe.
impress on the mind the fact that She is the
A digit of the moon is placed by Her, as an
Tripurāsundarī who is not limited by space or time
adornment, on Her forehead (Kalayā candrasya
(Deśakālākāranavācchinnā) is the very Self of That
kalpitottaṁsā). The digit (Kalā) is the one which is
the life of the universe (Viśva-jīvinī). The word

1Yad ea caṅkramat taccakramabhavat. The word “cakra” is derived from the root kramu = to move, to step
out, to evolve or emanate.
2According to another reading of this text, the rst portion of the translation would read thus:
Kalā (= Hārda-kalā) = Vidyā (i.e. the Mantra of 15 letters) = Parā śakti who assumes the form of, or manifests
as, the Śricakra.
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 KĀMAKĀLAVILĀSA 60 of 81

Kalpita, that is, placed (used) shows that the region represent Kriyā śakti which is cause (Sādhana = lit.
of the Moon (Candra-maṇḍala) is merely an instrument) of attachment (Avarjana) to things
accessory (Upakaraṇa) for enjoyment of Bhagavatī. (Ākāra lit. Forms) outside one's self (Svabhīnna)3.
The sense of this is that it is the Śaktis – Icchā,
Noose (Pāśa) represents Icchā śakti (Icchā śakti-
Jñāna and Kriyā which in obedience to Her behest
svarūpa) which is the bondage causing the
assume the forms of Pāśa and the like and remain
distinction between the individual self and the
in Her service (Tadupāsanam ācaranti).
Supreme Spirit (Svātma-rūpa-bheda-bandhana).
So the Vāmakeśvara (Nityāṣoḍaśikā VI. 53) says:
Goad (Aṅkuśa) represents Jñāna śakti which is the
means (Upāya) whereby the di erence (Bheda) “The resplendent one holding in her hand the
between Sva (Brahman), and Rūpa (Form) is noose (Pāśa) which is Will (Icchā śakti), the goad
destroyed. The sugarcane bow and the ve (Aṅkuśa) which is Knowledge (Jñāna śakti) and the
owery arrows (Ikṣcāpa-prasūna-śara-pañcaka) arrows and the bow which is Action (Kriyā śakti).”

3 As to Pāśa, Aṅkuśa, bow and arrows compare Bhāvanopaniṣad 21-24.

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V ERSE 3 9
H
tanmithunaṁ guṇabhedā dāste bindutrayātmake trayakṣe ।
kāmeṁśī mitreṁśa pramukha dvindvatrayātmanā vitatam ॥

That couple (Kāmeśvara and Tripurāsundarī) are in the triangle which is constituted by
the three Bindus (Bindu-trayātmaka) and by reason of change of aspect (Guṇabhedāt) she
assumes the form of three other couples the rst of which is Kameśī-Mitreśa1.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

The author here speaks of the celestial couple who within Itself enjoys as the paired male and female
is the very self of the Guru-maṇḍalas (Guru- (Mithunātma-viharaṇaśīla).
maṇḍala-svarūpa) of the Divya, Siddha and Āgama (Rahaśyāgama) also says that Paramaśiva
Mānava lines (Ogha) of Gurus who are seemingly who is the paired or united (Mithunī-bhūta)
di erent but not really so (Aviśeṣa-bheda-bhinna) Prakāśa and Vimarśa brought down (Samava-
That couple (Tanmithunaṁ). By the word “That” it tārayat) all the Tantras:
is to be understood that the couple Kāma-
kāmeśvarī recognised in all Upaniṣads is here “Sadāśiva Himself remaining in the positions of
meant. (both) Teacher (Guru) and Disciple (Śiṣya) by words
cast in the form of questions and answers brings
The meaning is that it is in the Supreme Spirit down Tantra (on Earth).
(Paramātmā) which divides Itself into Female and
Male and enjoys as the couple (Mithuna-rūpeṇa The couple (Mithuna) who are the united Kāma
viharati). Śruti also (Bṛhadāraṇyaka 1. 4. 3) by the and Kāmeśvarī assume the forms of Mitreśanātha-
text which begins “He verily did not enjoy because Kāmeśvarī, Uddīśanātha-Vajreśvarī and
one cannot enjoy” speaks of the Brahman who Saṣṭhīśanātha-Bhagamālinī as the three pairs
(Mīthuna) of the Divya, Siddha and Mānava lines
(of Gurus)2.

1Tripurā is in the centre Bindu. The surrounding Three Bindus make the inverted triangle. In the single
Bindu at foot She is Guru of the Tretā yuga. In the upper right Bindu She is the Guru of the Dvāpara yuga
and in the upper left Bindu of the Kali yuga.
2See Tantrarāja (Vol. VIII, Tāntrik Texts) Chap. I. 7. and Chap. II.
Under V. 52 post; the names of the three Gurus and their Śaktis are given di erently. Possibly one or the
other portion of the text is incorrect.
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V ERSE 4 0
H
vasukoṇanivāsinyo yāstāḥ sandhyāruṇāvaśinyādyāḥ ।
puryaṣṭakamevedaṁ cakratanossaṁvidātmano devyāḥ ॥

Those that abide in the Cakra of eight triangles are Vaśini and the others1 who are red like
the evening sun. This (Cakra of eight triangles) is the eight-fold (subtle) body, of the Devī,
which is the Cakra and the Self thereof is the Supreme Experience (Saṁvid).

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

From here onwards he describes the form and the Supreme Experience (Saṁvidātmā) by which
nature (Svarūpa-bhāvana) of the surrounding is meant that Her own form (Svarūpa) is
Devatās (Āvaraṇa-devatāḥ) “Those that abide In Knowledge-in-Itself. Śruti (in reference to the
the Cakra of eight triangles” (Vasukoṇa- Brahman) speaks of “Being (Satyaṁ), Knowledge
nivāśīnyaḥ). The Cakra of eight triangles is the (Jñānaṁ) and Eternity (Anantaṁ)”.
Cakra called Sarva-rogahara (Al -disease- Āgama says that the “Devī Tripurā is Svasaṁvid”.
destroyer). The eight Śaktis Vaśinī and others By Devī is meant that She in Her desire “to be
abide in this Cakra. They are powerful to grant the many” is playfully moving about and active
bliss arising from the experience of complete ‘I- (Viharaṇa-svabhāvā).
ness’ (Pūrṇāhaṁbhāva-dāna-samarthāḥ). It is
because they are able to give the experience of The Cakra of eight triangles Is the eight-fold
complete ‘I-ness’ that this Cakra is Rogahara. For it (subtle) body of the Devī (Cakratanoḥ
has been said: puryaṣṭakaṁ) in the form of the Śrīcakra
(Cakratmikā). By Cakra is meant the Śricakra. The
“The sense of imperfection is disease and the subtle body (Puryaṣṭaka = Eightfold body) is so
source misery.” (Apūrṇaṁ-manyatāṁ vyādhiḥ called because of the eight which compose it. They
kārpaṇyaika-nidānabhūḥ). These Śaktis shine like are as the Svacchanda Tantra says:
the evening sun and are therefore described as red
like the evening sun (Saṁdhyāruṇāḥ). The Devī is “Citi, Citta, Caitanya, Cetana, Indriya karma, Jīva,
Kalā and Śarira.”2

1 These Śaktis, are called Rahasya-yoginīs (see Nityāṣoḍaśikā VIII. 162) because they are subtle.
2Di erent stages of Cit Śakti: Bhāskararāya in his commentary on Nityāṣoḍaśikā VIII, 160-164 enumerates
what constitute the eightfold Sthūla body of the Devī. They are (1) Karmendriyas, (2) Jñānendriyas, (3)
Manas etc., (4) Prāṇas, (5) elements Viyat etc., (6) Kāma, (7) Karma and (8) Tamas.
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V ERSE 41
H
tadviṣayavṛttayastāḥ sarvajñādisvarūpamāpannāḥ ।
antardaśāranilayālasanti śaradindusundarākārāḥ ॥

As for Her powers, they having assumed the forms of Sarvajña and others abide
in the inner ten-triangled Cakra. They are beautiful like the autumnal moon.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Her powers1 (Viṣaya-vṛttayaḥ) are in close Sarvajña and others (Sarvajñādisvarūpaṁ
proximity to the Cakra of eight triangles. āpannāḥ) these powers become the ten Śaktis
Sarvajñā and others and abide in the Cakra of ten
They (Tāḥ). By this is emphasized their well-known
triangles known by the name of Sarva-rakṣākara.
power (to assist the Sādhaka) to maintain the
They are called Nigarbha-yoginīs 3 and are white
identity of his self and the (Supreme) Ātmā
and clear like the autumnal moon (Śaradindu-
(Svātmaikyarūpa-rakṣaṇa-dhāriṇītvena
sundarākārāḥ).
prasiddhāḥ)2 Having assumed the form of

1 That is, they are the inner Cakra of ten triangles.

2 This Cakra is so close to the Bindu. He who realises them is near to Self-realisation.
3 The expression Nigarbha has been de ned by Bhāskararāya under VII. 48 and VIII. 157 Nityoṣoḍaśikā.
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VE RSE 42
H
tadvāhyapaṅktikoṇeṣu yoginyassarvasiddhidāḥ pūrvāḥ ।
devīdhīkarmendriya-viṣayamayā viśadaveṣabhūṣāḍhyāḥ ॥

The Yoginīs in the series of angles outside this (last) are those the rst of whom is
Sarvasiddhiprada. They are the objects of the Jñānendriyas and Karmendriyas of
the Devī and are adorned with white raiment and ornament.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

In the series of triangles outside this (last) (Tad- They are the objects of the jñanendriyas and
bāhya-paṅkti-koṇeṣu). By “this” is meant Sarva- karmendriyas of the Devī (Devī-dhī-karmendriya-
rakṣākara cakra, outside which is the Cakra called viṣaya-mayāḥ). These ten Śaktis are the objects of
Sarvārtha-sādhaka. (Accomplisher of All-aims). sense perception such as sound is of hearing and
the like. They are clad in white raiment and their
In the series of angles (Paṅkti-koṇeṣu). By this we
adornment is also white (Viśada-veṣa-bhūṣāḍhyāḥ).
are to understand that the angles of the triangles of
The sense of this is that these Śaktis are inseparate
which the Sarvārtha-sādhaka cakra is composed
from or identical with (Abheda-rūpāḥ) the Mantra,
are in proximity to the triangles of the Sarva-
the Devatā and the Sādhaka’s2 self and are white,
rakṣākara cakra. The Yoginīs in this Cakra
clad in white raiment and grant Siddhi.
(Sarvārtha-sādhaka) are called Kula-kaulas 1 and
they are the ten Śaktis Sarva-siddhipradā and
others.

1 Cf. Nityāṣoḍaśikā. VIII. 151-55.

2 That is, they help the Sādhaka to realise his identity with the Mantra and the Devatā.
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VE RSE 43
H
bhuvanāra cakra bhavanādevīmanukaraṇa vivaraṇasphuragāḥ ।
sandhyāsavarṇavasanāḥ sañcintyāssaṁpradāyayoginyaḥ ॥

Those (Śaktis) who have their places in the Cakra of fourteen triangles are the
unfolding movements of the fourteen instruments (of mind and senses) of the
Devī. They are clad in garments (red) like the evening sun and are the Sampradāya-
yoginīs and they should be meditated upon as above.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

This Cakra of fourteen triangles is called Sarva- fourteen triangles (Bhuvanāra cakra) as the Śaktis
saubhāgya-dāyaka (Giver of All-prosperity). The therein. The Devī Herself is in this Cakra as the
fourteen1 instruments (Manu-karaṇa) of the Devī fourteen Devatās who are Her fourteen
are ve of Jñāna (Pañca-jnanendriyāṇi), the ve of instruments. The Śaktis or Devatās are
Karma (Pañca-karmendriyāṇi) and Manas, Buddhi, Sarvasaṁkṣobhiṇī and others. They are called
Ahaṁkāra, Citta. Unfolding Movements Sampradāya-yoginīs because they are forms of the
(Vivaraṇa-sphuraṇaḥ). The movements Ādi śakti (Ādi śakti-mayatvena). They should be
(Sphuraṇaḥ) of the senses are in the Cakra of meditated upon as unmanifest (Avyakta).

1The word Manu is used for 14 and Bhuvana is used for the same number. There are 14 Manus and 14
Bhuvanas.
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V ERSE 44
H
avyaktamahadahaṅkṛtitanmātra svīkṛtāṅganākārāḥ ।
dviradacchadanasarojejayanti guptatarayoginyaḥ ॥

Avyakta, Mahat, Ahaṁkṛti and the ( ve) Tanmātras having assumed womanly forms
abide resplendent in the lotus of eight petals. They are known as the Guptatara-yoginīs.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

By Avyakta (unmanifest) is meant the Avyakta They are called Guptatara-yoginīs because they are
tattva i.e. Prakṛti, by Mahat or Mahat tattva is within1 (Antaraṅga-bhūtā) the Mūla-devī. These
meant Buddhi and by Ahaṁkriti is meant eight Śaktis who are Anaṅga-kusumā and others
Ahaṁkāra tattva. The Tanmatras are the ve abide in the Cakra of eight petals which is called
Tanmātras of Pṛthivī and others. These make eight. Sarvasaṁkṣobhana. Abide resplendent (Jayanti)
These eight have in this Cakra assumed womanly i.e. they are there excelling all (Sarvotkarṣeṇa
forms (Svīkṛtāṅganākārāḥ). They are forms of the vartante).
Devī (Devyātmikā).

1 Antaraṅga = lit. comprehended; inseparable.

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V ERSE 4 5
H
bhūtānīndriyadaśakaṁ manaśca devyā vikāraṣoḍaśakam ।
kāmākarṣiṇyādivarūpataḥ ṣoḍaśāramadhyāste ॥

The Bhūtas, the ten Senses and Mind (Manas) are the sixteen variations (Vikāra) of
the Devī. As Kāmākarṣiṇī and others (Kāmākarṣiṇyādisvarūpataḥ) they dwell in
the lotus of sixteen petals.1.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

By the Bhūtas is meant the elements of “Earth” called Sarvāśā-pari-pūraka, as the sixteen Śaktis
and others (Pṛthivyādīni). The ten senses are the Kāmākarṣiṇī and others (Kāmākarṣiṇyādi-ṣoḍaśa-
sense of perception and action (Jñāna- śaktyākāreṇa). In the Cakra called Sarvāśā-pari-
karmobhaya-lakṣaṇa). These fteen and Mind pūraka (Ful ller of All-hopes)2 dwell the Gupta-
(Manas) are the sixteen variations of the Devī yoginis, Kāmākarṣiṇī and others who are the
which are in the Cakra of sixteen petals which is vowels (Svarātmikāḥ).

1 Cf. Bhāvanopaniṣad, (Ṛk. 13).

2 Or, that which lls up all the points of compass, that is, all space.
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VE RSE 46
H
mudrāstrikhaṇḍayā saha saṁvinmayyassamucchitāssarvāḥ ।
ādimahī gṛhavāsābhāsābālārka kāntibhissadṛśā ॥

All the Mudrās including Trikhaṇḍā are Saṁvit and excel all. They are in the rst
(innermost) section of the Bhūpura and resemble the young sun in their lustre.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Including Trikhaṇḍā (Trikhaṇḍayā saha) that is, The ten Mudrās Sarva-saṁkṣobhiṇī and the rest
along with the Trikhanda Mudrā. Are Samvit are great Śaktis who dispel fear and give great Bliss
(Saṁvinmayī) i.e. inherent in Cidghana, Massive or happiness. So it has been said:
Consciousness or Brahman (Cidghana-niṣṭhāḥ). “Mudrās are so called because they free men from
They...Bhupura. (Ādimahī-gṛhavāsāḥ = Ādima- (the evil in uences of) Grahas and the like and
caturasra-nilayāḥ) that is they abide in the rst or destroy the many bonds (which enslave men)2.”
innermost section of the square which is called These Mudrās are the Queens (Adhiṣṭhāna-nāyikā)
Mahī-gṛha, (Bhūpura and the like).1 of the nine Cakras beginning with the square
That the Mudrās are of the nature of Saṁvit is (Caturasrādi) and ending with the Bindu
shown in the following text: (Baindavānta). This has been dealt with in the
Vāmakeśvara (Nityāṣoḍaśikā, VI. 57-71)3 where it is
“Mudrā moves in the Ether or Cit (Cid-vyoma-
shown how Cit Śakti, when She makes manifest
cāriṇī). Khecari Mudrā is the state of Śiva
and cognises the Universe as “This” on Herself as
(Śivāvasthā).
the basis assumes the forms of the several Mudrās
there mentioned.

1 This Bhūpura consists of three sections as the following verses show.

2‘To free’ is in Sanskrit ‘Muc’ “ Dissolve”, “ Destroy” is Drāva-yanti in Sanskrit and is derived from the root
Dru = to dissolve, fuse. In the passage quoted from Nityāṣoḍaśikā. ‘Drāvayṇa’ is used in the sense of
“fusion.”
3 The commentator quotes only the beginning and end of the passage. The Mudrās require a more full
treatment and that is why a brief summary is given here.
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V ERSE 47
H
ādhāranavakamasyā navacakratvena pariṇataṁ yena ।
navanāthaśaktayo'pi ca mudrākāreṇa pariṇataṁ yena ॥

Her nine Ādhāras1 are transformed (Pariṇata) into nine Cakras. The Śaktis of
the nine Nāthas therefore also become changed into (Pariṇata) the forms of
the Mudrās (Mudrākāreṇa).

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

The nine Ādhāras are Akula2, Mūlādhāra, (Upāasaka-svarūpiṇī) possesses these. Similarly the
Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddha, (nine) Śaktis of the nine Nāthas become the nine
Laṁbikā, Ājñā and Bindu. These are the Ādhāras of Mudrās.
the Devī in the sense that She as the Upāsaka

1 That is, The centres. Ādhāra means a “support”; Mūlādhāra = root support.
2The red lotus of thousand petals below the Mūlādhāra corresponding to the white Sahasrāra lotus. Cf.
Bhāvanopāniṣad (Ṛk—13): ‘Ādhāranavakaṁ mudrā-śaktayaḥ’ and Bhāskararāya’s note thereto.
eeeeeeeeeeeeeeeeee
V ERSE 48
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asyāstvagādi saptakamākāraścaivamaṣṭakaṁ spaṣṭam ।
brāhmayādimātṛrūpaṁ madhyamabhūbiṁbametadadhyāste ॥

Her seven Dhātus skin and the rest and Her form manifest as the forms of
the eight Mothers Brāhmī and others. They dwell in the middle Bhūbiṁba.1

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Seven Dhātus skin and the rest. (Tvagādi-sapta- Mātṛkas Brāhmī and others and abide in the
dhātavaḥ). These seven Dhātus of the Devī and Her middle section of the Bhūpura (Madhyamā-bhū-
form (Ākāra) assume the shape of the eight bimba-niketanagāḥ).

1Bhūbimba = the disc or circle of the Bhūpura which is the square and forms the base of the Śrīcakra. These
Śaktis are in the middle circle. The Bhāvanopaniṣad (Ṛk—12) says: Kāma-krodha-lobha-moha-mada-
mātsarya-puṇya-papamayā brāhmyādyaṣṭaśaktayaḥ. And the Tantrarāja also says: Urmayaḥ puṇyapāpe ca
Brāhmyādyaā mātaraḥ smṛtāḥ.
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VE RSE 49
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aṇimādisiddhayo'syāḥ svīkṛtakamanīya kāminīrūpāḥ ।
vidyāntaraphalabhūtā guṇabhāvenāntyabhūniketanagāḥ ॥

Her (eight) Powers, Aṇimā and others, assume the forms of beautiful young
women1 and are attainable by other practices (Vidyās). Being of secondary nature
they are in the last (lowest) section of the Bhūpura.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Her (Asyāḥ) i.e. of the Parameśvarī Her (eight) Being of secondary nature (Guṇabhāvena).2 These
powers, Aṇimā and others (Aṇimādibhūtayaḥ). not being of a nature as important as the Highest
These are the eight Siddhis or Bhūtis the rst in Aim which is Mokṣa are to be considered
enumeration of which is Aṇimā. These are in the negligible and ultimately discarded (Guṇa-bhāvena
form of beautiful young women (Kamanīya-kāminī- = Upasarjanī-bhāvena). Are in the last section of
rūpāḥ). the Bhūpura, (Antyā-bhūniketanagāḥ). That is they
are in the lowest (of the three) sections of the
Attainable by other Vidyās (Vidyāntara-phala-
square. By worshipping Paramātmā in this manner
bhūtāḥ) that is, these Siddhis or great powers are
the Sādhaka becomes the Great Lord (Parameśvara)
the fruits attainable by the practice of other Vidyās
Himself.
such as Haṭha-yoga and others.

1 The Bhāvanopaniṣad (Ṛk. 11 says):

Niyatiḥ śṛṅgārādayo rasā aṇimādayaḥ

and the Tantrarāja also says:

Śrīcakre siddhayaḥ prokta rasā niyatisaṁyutāḥ.
2The word Guṇa is here used to mean “Secondary” or “Subordinate” as opposed Mukhya which means
“Chief” “Foremost”.
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VE RSE 50
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paramāndānubhavaḥ paramagurunīvīśeṣabindvātmā ।
sa punaḥ krameṇa bhinnaḥ kāmeśatvaṁ yayau vimarśāṁśāt ॥

Parama Śiva who is the Lord and is one with the Bindu experiences the highest
Bliss. It is He who in his Vimarśa (Śakti) aspect becomes gradually di erentiated
and assumes the form of Kāmeśa.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

Having in manner described explained the stages is Truth (or Being), Knowledge and Eternal” (Tait,
of the unfolding of the Cakra (Cakra-krama) which 2-9-1). “To the (Brahman who is) pure Cit
is but a manifestation of Kāmakalā (Cinmātra), All-seeing (Sarva-dṛṣṭā), All-witnessing
(Kāmakalāvilāsanarūpa), he now in his kindness (Sarva-śakṣī), All-absorbing (Sarva-grāṣa = All
towards his disciples commences to describe the devouring) who is the Adored of all (Sarva-
series of Gurus beginning with Paramaśiva in four premāspada), who is in Itself Being (Sat),
verses of which this is the rst. For a true Consciousness (Cit) and Bliss (Ānanda) dependent
knowledge of the Cakra, the Devatā and Mantra on nothing (mitra) and massive Experience
can be gained by knowing the succession of Gurus (Ekarasa)”, (Nri. Uttara. 5-8); and again “This Ātmā
who are Parameśvara (Parameśva-rātmaka-guru- is pure Being (Sanmātra), Eternal (Nitya),
krama-jñāna-bhāvena labhyate). Knowledge (Buddha), Pure (Śuddha), Truth (Satya),
Free (Mukta), devoid of Māyā (Nirañjana) and
“Experiences the highest Bliss” (Paramānandanu-
Omnipresent (Vibhu), Non-dual (Advaya), Bliss
bhavah). That is, He is the One who has the
(Ānanda), Supreme (Para) ” (Nri. Uttarā 9-9).
knowledge or experience (Anubhava = Jñāna)
which excels all other bliss (Parama = Sarvotkṛṣṭa). They lead to the conclusion that it is the very
This Ānanda or Bliss consists in experience as merciful Parameśvara, the supreme Truth as
complete ‘I-ness’ (Pari-pūrṇāhaṁbhāva). Śruti also massive Consciousness and Bliss and as both
says “other creatures experience a fragment of this Prakāśa and Vimarśa (Cidānanda-ghana-
Bliss”1 paramārtha-prakāśa-vimarśātmā) who divided His
own Self into the Bindus making Kāmakalā and
Parama Śiva who is the Lord and is one with the
became Kāma-kāmeśvarī and other couples who
Bindu (Paramaguru-nirviśeśa-bindvātmā). By
are the Divya, the Siddha2 and Mānava lines of
Parama Guru is meant the First Guru (Ādinātha)
Gurus. He thus becomes the whole body of the
who is Parama Śiva. The Bindu is one with Him.
Gurus (Guru-maṇḍalātmā) and protects such as are
(Nirviśeṣa = Abhinna), The Bindu is the Kāmakalā
truly devout. This is the sense. Śruti also says:“He
(Kāmakalārūpa). He whose Self (Ātmā = Svarūpa)
is this Ātmā. The Ātmā verily is this Śakti. She is
is the Bindu is the Parama Śiva who is the First
the Becoming (Bhāva) and non-Becoming
Lord or Guru (Ādinātha-rūpī Paramaśivaḥ).
(Abhāva), the Being and non-Being.”
The Upaniṣads contain various texts like the
following: “Bliss is Brahman” (Tait. 3-6.) “Brahman

1 Etasyaivānandasyānyāni bhūtāni mātrām upajīvanti (Bṛhadāraṇyaka 4-3-32).

2Siddha—These form the second class of Gurus in all Tantras. Di erent schools or Sampradāyas have
di erent names for the Gurus of the three classes.
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KĀMAKĀLAVILĀSA 73 of 81

If Parama-guru-nirviśeṣabindvātmā be read as two degrees (Kramena) becomes di erentiated

words as Parama-guruḥ and Nirviśeṣa-bindvātmā (Bhinnaḥ) in the manner to be later shown as the
then the meaning will be that the Paramaguru Divya and Siddha classes from His Vimarśa part
which is another name for Ādinātha is the (Vimarśāṁśāt). By Vimarśa is meant His own Śakti
transcendent (Nirviśeṣa-Niṣprapañca) Bindu who is as Kāmakalā. By part (Aṁśa) is meant half of this.
indicated by (Lakṣaṇa) Sat, Cit and Ānanda. So it Assumes the form of Kameśa (Kāmeśatvaṁ yayau
has been said: = Changed into the state of Kāmeśa). That is He
“The Supreme Ether—(Ākāśa) which is the Bindu himself became Kāmarāja. The sense of this is that
which is transcendent (Niṣprapañca), is Sat, Cit and it is the Paramātmā who of His own will divided
Ānanda, One without a second (Nirabhāsa), in His own self into Kāma and Kāmeśvarī and as the
whom there is no distinction of subject and object3 Teacher (Guru) and the Disciple (Śiṣya) brings
(Nirvikalpa) and is imperishable (Nirāmaya).” down all Tantras. Śruti (Bṛhadāraṇyaka 1-4-3) also
says:
The Parameśvara who is like this did Himself
become (Abhūt) the Gurumaṇḍala the rst of “He divided this Ātmā into two; thereby arose
whom is Kāma-kāmeśvarī. “It is He” (Saḥ punaḥ). It Husband and Wife”.
is the Paramātmā already spoken of, who by

3 Knower and object of knowledge.

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VE RSE 51
H
āsīnaḥ śrīpīṭhe kṛtayugakāle guruśśivo vidyām ।
tasyaidadau svaśaktyaikāmeṁśvaryai vimarśarūpiṇyai ॥

Śiva the Guru who abides in the Uḍḍiyāṇapīṭha did in the Kṛta Yuga impart the
Vidyā to Her, His own Śakti the Vimarśa-rūpiṇī Kāmeśvarī.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

In this verse he further discusses what has been attention the fact that it is She who gives boundless
stated in the preceding verse. By ‘Śiva’ is meant the happiness to all creatures (Sarva-bhūtānāṁ,
Paramātmā who is the author of all (Sarva- niravadhi-kānanda-dāyinī). His own Śakti
pravartaka). Guru is he who instructs in Jñāna (Svaśakti). By this we are to understand that it is
(Jñānopadeṣṭā). So it has been said that “the Guru She who enables the Lord to manifest His own
is means (of success).” (Gurur upāyaḥ); also1: Being (Svasva-rūpa-satta-saṁpradātrī). So it has
been said:
“The word ‘Gu’ signi es darkness and the word
‘Ru’ signi es that which dispels it, Guru is so called “Even the Supreme if disunited from Śakti is
because he dispels darkness.” unable to do anything. O Parameśāni! He is capable
(of action) if He is united with Śakti.”
Who abides in the Uḍḍiyanapīṭha. (Āsinaḥ
śrīpīṭhe), By this is meant that the abode of Śiva is Vimarśa-rūpiṇī. She is so called because She is the
the Uḍḍīyāṇapīṭha within the innermost triangle. Supreme Śakti which is (lit. is the resting place of)
the supreme manifesting Bliss. (Anuttarānanda-
In the Kṛta Yuga (Kṛta yuga-kāle). By this we are to
viśranti-sthāna-bhūta śakti-para-rūpiṇī). So it has
understand that it was in the beginning of Kṛta or
been said, (Saṁketa-paddhati) “The letter A is the
Satya Age that Śiva imparted the knowledge of the
rst of all and is Prakāśa and the Supreme Śiva and
Vidyā. By Vidyā is meant the Vidyā which is fully
established in all Upaniṣads and whereby a man the letter Ha is the last which is Kalā and is called
Vimarśa.”
can realise his oneness with the Ātmā (Ātmaikya-
pradāyiṇī). Kāmeśvarī. She is so called because She at all
times and in every way grants all objects of desire
Did impart (Dadau). Fully instructed (Upadideśa).
(Sarvābhiṣṭa-praddāyinī) and is one with one’s own
Her, His own Śakti (Tasyāi svaśaktyai). The force
Ātmā (Svātmabhūtā).
of the pronoun “Her” is to press on the reader’s

1 Kulārṇava Tantra XVII. 7.

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VE RSE 52 & 53
H
seyāyamitrasaṁjñāṁ sthāneśān jyeṣṭhamadhyabālākhyān ।
citprāṇaviṣayabhūtān tretāyugādikāraṇatrigurūn ॥

bījatritayādhipatīn parīkṣya vidyāṁ prakāśayāmāsa ।

etairodhatritayaṁ samanugṛhītaṁ gurukramo viditaḥ ॥

She who is the Queen of the (three) places1 and bears the appellations of the
Eldest, the Middle or the Second and the Youngest and who is the object of
enjoyment of Parama Śiva assumed the name of Mitradeva. It is She who having
rst puri ed the Gurus (by initiation) revealed the Vidyā to them who are the seeds
of the (three) Ages (yugas) the rst of which is Treta and who are the Lords of the
three Bījas. It is by these (three Gurus) that the three groups or classes (Ogha) are
maintained. Now has been said the order of the Gurus (Guru-krama).

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

The tradition (Sampradāya) relating to the Gurus the adorable Lady who is one with Him in the rules
may be put thus: relating to Śrīvidyā (Śrīvidyā krama). He Himself
says:
True that these two (Kāmeśvara and Kāmeśvarī) are
of equal high degree (Samatattvau) and are “Verily do I adore the Great centre of the Cakra
identical (Samau) and Śakti ‘is ever young (Ajarā) which is supreme Bliss and the innermost essence
and the Cause of the universe (Viśvayoni) and the of Prakāśa and Vimarśa (Anuttara-vimarśaika-sāra)
Śāṅkhāyana branch (of the Ṛgveda) has said and pure experience (Saṁvin-maya).”
“primeval śakti is red (Aruṇā)2 the mother of the She in the Tretā, Dvāpara and Kali Ages did in the
universe (Viśvajanyā)” yet Parama Śiva who was forms of the Gurus mentioned below introduce the
desirous of revealing His secret system very secret system of Śiva (Śāmbhava Tantram).
(Rahasyatantra) containing the essence of all the The order of the Gurus is as follows:
Upaniṣads did so by the aid of Kāmeśvarī Herself
who is the Cause of all (Sarvakāraṇa rūpiṇī): as is To understand the gem of Śrīvidyā (either of) two
shown by the expression “ Viśva-yoni or lines of (Saṁtāna), may be followed. They are the
Viśvajanyā.” line of Kāmarāja and the line of Lopāmudrā. The
line of Kāmarāja is to be found in every form of
After the creation of the universe in the First (Ādi Vidyā (Sakala-vidyānu-saṁdhyavicchinna) and this
i.e. Satya or Kṛta) Age abiding as He was in the has been said by even the Gurus of old. They say
Uḍḍīyāṇa-pīṭha which is replete with the Bliss of that the line of Lopāmudrā runs in sections
His own Illumination (Prakāśānanda-sāramaya) He (Vicchinnatayā pravartate). There are in this seven
under His name Śrī Caryānandanātha instructed Gurus of the Divya class four of the Siddha class

1 The three angles of the triangle (Kāmakalā).

2The colour of the Rajas Guṇa of Kryā Śakti. The text quoted above is from the Tripurā-mahopaniṣad but
greatly mutilated though the sense is not. It is the second half of the 14th Ṛk of that Upaniṣad and runs thus:
—Samapradhānau samasatitvau samojare tayoḥ śaktirajarā vīśvayoniḥ. As quoted in the text it is not quite
correct.
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KĀMAKĀLAVILĀSA 76 of 81

and eight of the Mānava class3. The order of the Mitreśadeva did in the beginning of the Kali Age
Divya class is as follows. In the beginning of the bestow his grace on the venerated Lopāmudrā and
Kṛta Age, Parama Śiva Himself who abides in the Agastya, the couple refulgent for their great
Uḍḍiyana-pīṭha and is one (Vimriṣṭa-tanu) with devotion (Tapas). Particulars about the seven who
Mahātripurasundarī who is His own Śakti (Svātma- compose the Divya class can only be known from
śaktyākhyā) is the rst Guru under the name of the Guru.
Śricaryanāndanātha. So it has been said: We now follow the text.
“She who is the body of Kāmarāja abides in the She (Sā). By this the aforementioned beloved
Uḍḍīyāna-pīṭha which is in the middle of the ( rst) (Prāṇa-nāyikā) of Parama Śiva is meant. She
triangular Cakra in a soundless state assumed4 the name of Mitradevanātha. Here the
(Asvarakāratāṁ prāpya tryaśra-saṁgketam mention of Mitradeva implies the Gurus of the
adhyagāt).” Tretā and Dvāpara Ages. She in turn becomes the
At the apex of the inner inverted triangle which is Gurus of the Tretā and other Yugas and continues
Kāmarūpa-pīṭha abides Śrimad Ūrddhvadevanātha the tradition.
who is the Guru of the Tretā Age and is one with Lady or Queen of the three places (Sthāneśa). That
Kāmeśvarī the presiding Devatā of Vāgbhava Bīja. is She is the presiding Devatā (Īśa = Adhiṣṭhātrī) of
So it has been said: the apex, the right and left corners of the middle
“She who is at the apex of the inverted triangle is triangle where She abides as Kāmeśvarī, Vajreśvarī
Kāmeśī abiding in Kāmapīṭha.” and Bhagamālinī respectively.
At the right hand corner of the inner triangle which Bears the appellations of the the Eldest the
is the Jālandhara-pīṭha is Ṣāṣṭhadevanātha who is Second and the Youngest. (Jyeṣṭha-madhya-
the Guru of the Dvāpara Age and who is in a state bālākhyā). Jyeṣṭha means Eldest or most excellent.
of inseparate union (Militasvarūpa) with Vajreśvari By this expression Śrimad Ūrddhvadevanātha is
who is (the presiding Devatā of) Kāmarāja Bīja. meant. By Middle (Madhya) or Second Śrī
Ṣāṣṭhadevanātha is meant and by Youngest (Bāla,
So it has been said:
which means a boy) is meant Śrī Mitradevanātha.
“At the right-hand corner of the triangle which is The Devī bears these names.
the Jalandhara-pīṭha is Vajreśī”.
The object of enjoyment of Parama Śiva
At the left hand corner of the middle triangle which (Citprāṇa-viṣaya-bhūta). By Cit-prāṇa is meant
is the Pūrṇagiri-pīṭha is Mitradevanātha who is the Parama Śiva because, He is the Svarūpa of Cit and
Guru of the Kali Age and is one with Bhagamālinī is Prāṇa itself (Prāṇarūpa).
who is the Devatā of the Śakti Bīja there. So it has
The Māṇḍukya Śruti (1, 7) says:
been said:
“The wise think of the non-dual Śiva who is
“Bhageśī who abides in the Pūrṇa-pīṭha is in the
quiescent (Śāntaṁ) and in whom the universe is
left corner of the triangle”.

3 The Lalitārcana-mañjarī gives the names of the Gurus as follows. The seven of the Divya class are (1) Para-
prakāśānandanātha, (2) Para Śiva-nandanātha, (3) Para-śaktidevyaṁbā, (4) Kauleśvarānandanātha, (5) Śuk-
lādevyaṁbā, (6) Kuleśvaranandanātha, (7) Kameśvaryaṁbā. The four Gurus of the Siddha class are (1)
Bhogānandanātha, (2) Klinnanāndanātha; (3) Samayānandanātha, (4) Sahajanāndanātha; the eight of the
Mānava class are (1) Gaganānandanātha, (2) Viśvānandanātha, (3) Vimalānandanātha, (4) Madanānandanātha,
(5) Bhuvānandanātha, (6) Nīlānandanātha, (7) Ātmānandanātha, (8) Priyānandanātha. Those of the rst
mentioned class should be worshipped behind and the other two on Her left and right respectively.
4 Cf. Tantrarāja XXXV:
Gurur ādyā bhavec chaktiḥ sā vimarśamyī matā.
also Bhāvanopaniṣad 1:
Śriguruḥ sarva-kāraṇabhūta śaktiḥ.
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 KĀMAKĀLAVILĀSA 77 of 81

absorbed (Prapañcopa-śamaṁ). He is not inner or The Lords of the three Bījas (Bīja-trītayādhipatīn)
subjective cognition (Antaḥprajñaṁ) nor is He The three Bījas are Vāgbhava and others. They are
outer or objective cognition (Bahiḥprajñaṁ i.e. the Lords (Adhipati) in the sense that these Bījas
enjoyer of the gross world) and He is not between indicate them. These three kinds of Gurus
these two states (Nobhayataḥ-prajñaṁ)5. He is not (Trividha-deśikān) the Devī rst puri es (Parīkṣya
massive knowingness (Prajñāna-ghanaṁ). He = Śodhayitvā). By Vidyā is meant the Ādividyā
knows not nor is any thing unknown to Him. He is which issued from the lotus mouth of Parama Śiva
unseen. He is not the subject of (pragmatic) and is the Cause of all causes. The Devī revealed
knowledge (Avyavahāryaṁ). He is beyond the the Vidyā. By this we are to understand that She
scope of the senses of action (Agrāhyaṁ). He has instructed (Upadideśa) the Gurus in the Vidyā.
no attributes (Alakṣaṇaṁ) and is incomprehensible Here by the statement, Revealed the Vidyā having
and cannot be described (Avyapadeśyaṁ), but is puri ed them. (Parīkṣya vidyāṁ prakāśayāmāsa),
the essential experience of one Self we are to understand that the most excellent Guru
(Ekātmapratyaya-sāraṁ). He is deemed to be the who is Sadāśiva (Śrī Sadāśivātmā) instructs in this
highest (Caturthaṁ = lit. Fourth). He is the Ātmā. path which is in accordance with immutable
He should be known.” Śiva is thus Cinmaya tradition (Sat-saṁpradāya-siddhaṁ), the disciple
according to Śruti. who has for a long time done Ātmopāsana, has
In the same way Śruti speaks of Him as Prāṇamaya controlled his inclination (Śāntā), has conquered
also. The Chāndogya (7-15-1) says: his senses (Dānta) and seeks initiation (Upāsanā).
So it has been said:
“As the spokes (of a wheel) are xed to the hub so
is every thing xed on to this Prāṇa. Prāṇa moves “O Great Queen, it is after initiation that the Guru
by Prāṇa (i.e. by its own Śakti). Prāṇa gives Prāṇa should give instruction relating to Sādhana of the
for the propagation of Prāṇa (Prāṇāya). Prāṇa verily Vidyā”,
is father, Prāṇa is mother, Prāṇa is brother, Prāṇa is Initiation (Dīkṣā)7 is of three kinds namely Āṇavī,
sister, Prāṇa is preceptor (Ācārya)”. Śākteyī and Śāṁbhavi. It grants union (Sāyujya)
The Devī is the object of enjoyment (Viṣayabhūtā = with Śiva. In Āṇavī Dīkṣā the special articles of
Bhogyabhūta) of Parama Śiva who is as above worship are necessary. There is also needed
described. So it has been said: “This Deva ever intense devotion to, and Tarpaṇa and Dhyāna of,
wishes to have the pleasure of playing with this the Parā-Devatā. Śakta initiation is for the
Devī.” attainment of Siddhi by the Sādhana of that
particular Śakti for the worship of which a disciple
The Supreme Lady of adoration (Parābhaṭṭārikā)
is quali ed. So it has been said:
who is as above described, revealed
(Prakāśayāmāṣa)6 the Vidyā to the three Gurus “When the Guru perceives that the disciple is
who are the seeds of the three ages beginning with ready for Sādhana of (any form of) Śakti he should
Tretā as has already been described. then initiate in that (Śakti) alone without hesitation.
This is called Śākteyī Dīkṣā”.
The words Sthāneśa, Jyeṣṭha-madhya-bālākhya and
Cit-prāṇa-viṣaya-bhūtā may be read in the plural Śambhavi Dīkṣā has been thus described:
accusative to qualify Trigurun. The interpretation “Śambhavi Dīkṣā is that which by the mere grace of
will in that case also be as given above. the Guru makes manifest the Śiva state (Śivatā-

5 That is, He is not the state between Jāgrat and Svapna.

6 ‘Cf. Tantrarāja (Tantrik Text vol. VIII) ch. 1. v. 8:
Tayā tair bhuvaṁ tantram kalpe kalpe vijriṁbhate.
(She, the Devī, age after age reveals Tantra through them (the Gurus).
7 The Gandharvatantra speaks of Māntrī, Śakti and Śāṁbhavī.
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vyaktikāriṇī)8 and produces the Bliss of Śiva. The liquid substance is wine which is like excellent
preceptor and the disciple should be sel ess and nectar. With this alone can o ering be made to
without worldly desires or motives.” Para Devatā, like Soma in Agnīṣṭoma sacri ce.
In the absence of any such initiation there can be Now if it be said that there is prohibition in texts
no competency for Sādhana. Initiation to be fruitful like this: “The Brāhmaṇa should not drink wine nor
should be the outcome of mere grace of the should he eat esh,” we reply that we do not say
preceptor unmixed by any motive. The preceptor is that oblation to the Para Devatā should be made by
bound to initiate even at his own expense if the transgressing prohibitions applicable to particular
disciple though quali ed for initiation is unable to cases and prompted merely by one’s own desire. In
incur it. If the Guru himself is also unable to what we have said we are convinced that this
procure the necessary articles then he should do it Śaṁbhava Darśana is based upon the teachings of
in a concise form. So it has been said: the Upaniṣads. Now it may be said “what about the
prohibition?” The answer is that this prohibition
“The Guru should himself with his own money
applies to the man who is uninitiated. For the
initiate the poor. He should liberate the disciple by
initiated the best way of o ering oblation to Devatā
Dīkṣā and use dūrvā grass and water if nothing
is to make it with wine. In the Śaṁkhyāyana Śākhā
more can be had.”
which is extracted from the ocean-like Ṛgveda, it is
The conclusion we thus arrive at is this—that it is stated that divine dignity and dominion can be
only he who is fully initiated who is competent for attained by the worship of the Ādisundarī thus9:—
Brahma-vidyā. It has already been said that
“Those, who after having fully realised Her o er
initiation becomes e ective by propitiation
oblations (to Her) in the Śricakra which is
(Saṁtarpaṇa) of the Para Devatā. Saṁtarpaṇa or
inseparate from their body, with wine which has
propitiation can be done by the o ering of
been converted by puri cation into nectar,10
oblations of particular kinds of liquid substance
become delirious in the excess of their joy, dwell in
used in particular Ages. For it has been said:
the high region where there is neither pain nor
“(Oblation) of Devatās however is by nectar.” The
sorrow and enter the Supreme Light of Tripurā.”

8 According to another reading “Śivatādātmyādayinī” which means that which brings about a sense of
inseparateness with Śiva.
9 Tripurā-mahopaniṣad. Rk. 7.
10The text has ‘Surayā’ but Bhāskara reads ‘Sudhaya’ and the latter reading has been adopted in the
translation.
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V ERSE 54
H
uditaḥ puṇyānandāditi kāmakalāṅganāvilāso'yam ।
paraśivabhujaṅga bhāvākarṣaṇaharṣāya kalpate nityam ॥

This is the end of the description by Puṇyānanda of the playful movements of the
beautiful woman Kāmakalā which ever attract the desire of the amorous Para Śiva.

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

This is the end (Iti), The particle “ Iti” indicates the that the sight of the playful movements produce in
end of the book composed by Puṇyānanda (Uditaḥ the amorous Para Śiva that gladness which
puṇyānandāt). The literal meaning of the accompanies the experience of the emotion of love.
expression is “as arisen from Puṇyānanda” the In ordinary life (Loke’pi) the sight of the amorous
author. Playful movements of the beautiful movements of the beloved produces in the mind of
woman Kāmakalā (Kāmakalāṅanā-vilāsaḥ). By the gay lover a sense of gladness which is
Kāmakalā is meant Vimarśa-sakti who is accompanied by the sentiment of love (Śṛṅgāra-
inseparable (Avinābhūtā) from Kameśvara. She is bhāva). In the same way the play (Vilāsa) of
the beautiful woman (Aṅganā) whose Vilāsa or Kāmakalā who is Cit Śakti which express itself in
amorous movements appear as the form of the the way She walks (Padavikṣepa) and in other
Cakra, the Āvaraṇa-Devatās and the like. These movements (of Her body) produces in nite
amorous movements which have been caused by gladness in Para Śiva who is facing towards and
seeing Her beloved (i.e. Para Śiva) always (Nityaṁ) looking at Her who is His own Śakti.
attract the mind or heart (Citta) of the amorous The name of this book is Kāmakalāvilāsa. It is
(Bhujaṅga = Rasika) Para Śiva whose nature is pure written by and therefore has emanated from
Illumination (Prakāśaika-svabhāva) by producing (Udītaḥ) Puṇyānanda. This book always gladdens
in Him an excess of desire (Bhāva = Rāga). Para Śiva.
If “Bhāvākarṣaṇa-harṣāya” be read for
“Bhāvākarṣita-cittāya” then the meaning will be

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VE RSE 55
H
cintāntaraṅga gataralastṛṣṇāsalilaḥ prapañcavārāśiḥ ।
yadanugraheṇa tīrṇastasmai śrīnāthanāvikāya namaḥ ॥

Obeisance to the venerated Lord the boatman (Śrīnāthanāvika) by whose grace

I have crossed this Ocean of Wandering, the waters of which are desire (Tṛṣṇā-
salilaḥ) and the surface whereof is restless with the waves of anxiety (Cintā-
taraṅga-capala).

––––––––––––––––––––––––––––––– COMMENTARY ––––––––––––––––––––––––––––––

iti śrīpuṇyānandaviracitaḥKāmakalāvilāsaḥ “Ocean of wandering” (Prapañca-vārāśi). By
samāptaḥ. Prapañca is meant Saṁsara or wandering which
is ocean-like (Vārāśiḥ = Vāridhiḥ).
This is the end of Kāmakalāvilāsa written by
Śrī Puṇyānanda Yogī. May good be (Śubhaṁ astu). This is the end of
Cidvalli composed by Śrī Naṭanānandanātha.

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