Second Night · Chapter 3
Sourceतृतीयो ऽध्यायः अथ हरि-भक्ति-निरूपणꣳ श्री-नारद उवाच— श्रुतꣳ नाथ किम् अमृतम् अपूर्वꣳ परमाद्भुतम् । भक्ति-ज्ञानꣳ परꣳ शुद्धम् अमलꣳ कोमलꣳ विभो ॥१॥ अतः परꣳ यम् अपरꣳ तीर्थ-कीर्तेर् गुणान्तरम् । ज्ञानामृतꣳ रसꣳ शुद्धꣳ कथ्यताꣳ श्रवणामृतम् ॥२॥ श्री-महदेव उवाच— गुणान्तरꣳ तीर्थ-कीर्तेः को वा वक्तुꣳ क्षमो मुने । नाहꣳ ब्रह्मा च शेषश् च धर्मः सूर्यस् तथैव च ॥३॥ नारायणर्षिर् भगवान् नरर्षिः कपिलस् तथा । सनत्-कुमारो वेदाश् चाष्यन्यः को वा न भारती ॥४॥ परमात्मा यथा दृष्टः सिमा च नभसस् तथा । यथा दृष्टꣳ मनश् चापि बुद्धिर् ज्ञानꣳ विवेचनम् ॥५॥ तथा गुणश् च कृष्णस्य सर्वा ज्ञातश् च नारद । तथापि वक्ति तज् ज्ञानꣳ पण्डितश् च यथागमम् ॥६॥ कलाः कलाꣳशास् तस्यापि ये ये सन्तश् च योगिनः । ते महान्तश् च पूज्याश् चाप्य् अꣳशꣳ वक्तुꣳ च कः क्षमः ॥७॥ नैव कृष्णात् परो देवी नैव कृष्णात् परः पुमान् । नैव कृष्णात् परो ज्ञानी न योगी च ततः परः ॥८॥ नैव कृष्णात् परोः सिद्धस् तत्-परो ऽपि नहीश्वरः । न तत्-परश् च जनको विश्वेषाꣳ परिपालकः ॥९॥ न तत्-परश् बलवान् बुद्धिमान् कीर्तिमाꣳस् तथा । न तत्-परः सत्य-वादी दयावान् भक्त-वत्सलः ॥१०॥ न तत्-परश् च गुणवान् सुशीलश् च जितेन्द्रियः । शुद्धाश्रयश् च शुद्धश् च न तस्माद् भक्त-वत्सलः ॥११॥ न तस्मात् परो धर्मी प्रदाता सर्व-सम्पदाम् । नहि तस्माद्त् परः शान्तो लक्स्मी-कान्तात् परश् च कः ॥१२॥ अनन्त-कोटि-ब्राह्माण्डो मोहितो मायया यया । सा चातिभीता पुरतो यम् एव स्तोतुम् अक्षमा ॥१३॥ सरस्वती जडी-भूता यम् एव स्तोतुम् अक्षमा । महा-लक्ष्मीश् चातिभीता पाद-पद्मꣳ निसेवते ॥१४॥ प्रत्येकꣳ प्रतिविश्वेषु महा-विष्णुश् च लोमसु । कोटिशः कोटिशः सन्ति देवा ब्रह्मादयो मुने ॥१५॥ यथा रेणुर् असꣳख्यश् च तथा विश्वानि नारद । एतेषाम् ईश्वरश् चैको राधेशः प्रकृतेः परः ॥१६॥ इत्य् एवꣳ कथितꣳ किञ्चित् किꣳ भूयः श्रोतुम् इच्छसि । अनिरूप्यः कृष्ण-गुणो यथा विश्वꣳ यथा रजः ॥१७॥ नारद उवाच— राधोद्भवꣳ वद विभो श्रोतुꣳ कौतूहलꣳ मम । का वा सा कुत उत्पन्ना तत्-प्रभावश् च कः शिव ॥१८॥ श्री-महादेव उवाच— सर्वादि-सर्ग-पर्यन्तꣳ शृणु नारद मन्-मुखात् । एको ऽयꣳ न द्वितीयश् च देहो मे तेजसो ऽन्तरे ॥१९॥ गोलोको नित्य-वैकुण्ठो यथाकाशो यथादिशः । यथा स परमात्मा च सर्वेषाꣳ जगताम् अपि ॥२०॥ द्वि-भुजः सो ऽपि गोलोके बभ्राम रास-मण्डले । गोप-वेषश् च तरुणो जलद-श्याम-सुन्दरः ॥२१॥ कोटीन् सदृशः श्रीमाꣳस् तेजसा प्रज्वलन्न् इव । अतीव-सुख-दृश्यश् च कोटि-कन्दर्प-निन्दितः ॥२२॥ दृष्ट्वा शून्यꣳ सर्व-विश्वम् ऊर्ध्वꣳ चाधोपि तुल्यकम् । सृष्ट्य्-उन्मौखश् च श्री-कृष्णः सृष्टिꣳ कर्तुꣳ समुद्यतः ॥२३॥ एक ईशः प्रथमतो द्विधा-रूपो बभूव सः । एका स्त्री विष्णु-माया या पुमान् एकः स्वयꣳ विभुः ॥२४॥ स च स्वेच्छामयः श्यामः सगुणो निर्गुणः स्वयम् । ताꣳ दृष्ट्वा सुन्दरीꣳ लीलाꣳ रतिꣳ कर्तुꣳ समुद्यतः ॥२५॥ सा दधाव नचोवाच भीता मनसि कम्पिता । ताꣳ धृत्वोरसि सꣳस्थाप्य स उवाचातिलज्जिताम् ॥२६॥ स्त्री-जात्य्-अधिष्ठातृ-देवीꣳ मूल-प्रकृतिम् ईश्वरीम् । तत्-प्राणाधिष्ठातृ-देवीꣳ तद्-वामाङ्ग-समुद्भवाम् ॥२७॥ श्री-भगवान् उवाच— मम प्राणाधिदेवी त्वꣳ स्थिरा भव ममोरसि । अत्र स्थानꣳ मया दत्तꣳ तुभ्यꣳ प्राणेश्वरि प्रिये ॥२८॥ प्राणेभ्यो ऽपि प्रियतमे परमाद्या सनातनि । त्यज लज्जाꣳ क्षमाशीले नव-सꣳगम-लज्जिते ॥२९॥ इत्य् एवम् उक्त्वा ताꣳ देवीꣳ प्रियाꣳ कृत्वा स्व-वक्षसि । चुचुम्ब गण्डꣳ कठिनम् आशिश्लेष-स्तनꣳ मुदा ॥३०॥ शय्याह रति-कर्तीꣳ कृत्वा पयः फेन-निभा शुभाम् । सुगन्धि-वायु-सꣳयुक्ता पुष्प-चन्दन-चार्चिताम् ॥३१॥ स रेमे रामया सार्धꣳ यावद् वै ब्रह्मणो वयः । विदग्धया विदग्धेन बभूव सङ्गमः शुभः ॥३२॥ एतद्-अन्ते तद्-उदरे वीर्याधानꣳ चकार सः । गर्भꣳ दधार सा देवी यावद् वै ब्रह्मणो वयः ॥३३॥ भूरि-श्रमेण कृष्णस्य गात्रे धर्मो बभूव ह । अधः पपात तद् बिन्दुकणम् एव च नारद ॥३४॥ दधार तज्-जलꣳ शून्ये नित्य-वायुश् च योगतः । तद् एव प्लावयाम् आस विश्वे चोरसि सर्वतः ॥३५॥ रासे सꣳभूय तरुणीम् आदधार हरेः पुरः । तेन राधा समाख्याता पुरा-विद्भिश् च नारद ॥३६॥ कृष्ण-वामाꣳश-सꣳभूता बभूव सुन्दरी पुरा । यस्याश् चाꣳशाꣳश-कलया बभूवुर् देव-योषितः ॥३७॥ रा-शब्दोच् चारणाद् भक्तो भक्तिꣳ मुक्तिꣳ च रातिꣳ सः । धा-शब्दोश् चारणेनैव धावत्य् एव हरेः पदम् ॥३८॥ सुषाव डिम्भꣳ सा देवी रासे वृन्दावने वने । दृष्ट्वा डिम्भꣳ क्रुधा राधा प्रेरयाम् आस पादतः ॥३९॥ पपात डिम्भस्तोये च द्वि-खण्डश् च बभूव सः । डिम्भान्तरे च यो वालो महा-विष्णुः स एव हि ॥४०॥ तल्-लोम-विवरेष्व् एव ब्रह्माण्डानि पृथक् पृथक् । प्रत्येकꣳ माययासꣳख्य-डिम्भाश् चाप्य् अभवन् पुरा ॥४१॥ विश्वान्य् एव हि भूरीणि तेषाम् अभ्यन्तरꣳ मुने । बभूवुर् एवꣳ क्रमतः प्रत्येकꣳ च पृथक् पृथक् ॥४२॥ इत्य् एवꣳ कथितꣳ विप्र राधिकाख्यानम् एव च । गोपनीयꣳ पुराणेषु स्वादु स्वादु पदे पदे ॥४३॥ जन्म-मृत्यु-जरा-व्याधि-हरꣳ मोक्ष-करꣳ परम् । हरि-दास्य-प्रदꣳ तस्य भक्तिदꣳ शुभदꣳ शुभम् ॥४४॥ सर्वꣳ ते कथितꣳ वत्स यत् ते मनसि वाञ्छितम् । यथा श्रुतꣳ कृष्ण-मुखात् किꣳ भूयः श्रोतुम् इच्छसि ॥४५॥ श्री-नारद उवाच— किम् अपूर्वꣳ श्रुतꣳ शम्भो योगीन्द्राणाꣳ गुरोर् गुरो । समासेन सर्वम् उक्तꣳ व्यासेन वक्तुम् अर्हसि ॥४६॥ पुरा त्वयोक्तꣳ देवीनाꣳ देवानाꣳ चरितꣳ शिव । जगत्-प्रसूꣳ च पृच्छतीꣳ पार्वतीꣳ पुष्कराश्रमे ॥४७॥ राधाख्यानꣳ तत्र नोक्तꣳ कथꣳ वा विदुषाꣳ गुरो । सर्व-बीजेश्वर सर्व-वेद-कारण-कारण ॥४८॥ माꣳ भक्तम् अनुरक्तꣳ च वद वेद-विदाꣳ वर । कृपाꣳ कुरु कृपा-सिन्धो दीन-बन्धो परात् पर ॥४९॥ श्री-महा-देव उवाच— अपूर्वꣳ राधिकाख्यानꣳ गोपनीयꣳ सुदुर्लभम् । सद्यो मुक्ति-प्रदꣳ शुद्धꣳ वेद-सारꣳ सुपुण्यदम् ॥५०॥ यथा ब्रह्म-स्वरूपश् च श्री-कृष्णः प्रकृतेः परः । तथा ब्रह्म-स्वरूपा च निर्लिप्ता प्रकृतेः परा ॥५१॥ यथा स एव सगुणः काले कर्मानुरोधतः । तथैव कर्मणा काले प्रकृतिस् त्रि-गुणात्मिका ॥५२॥ तस्यैव परमेशस्य प्राणेषु रसनासु च । बुद्धौ मनसि योगेन प्रकृतेः स्थितिर् एव च ॥५३॥ आविर्-भावस् तिरो-भावस् तस्याः कालेन नारद । न कृत्रिमा च सा नित्या सत्य-रूपा यथा हरिः ॥५४॥ प्राणाधिष्ठात्री या देवी राधा-रूपा च सा मुने । रसनाधिष्ठात्री या देवी दुर्गा दुर्गति-नाशिनी ॥५५॥ बुद्ध्य्-अधिष्ठात्री या देवी दुर्गा दुर्गति-नाशिनी । अधुना या हिम-गिरेः कन्या नाम्ना च पार्वती ॥५६॥ सर्वेषाम् अपि देवानाꣳ तेजःसु समाधिस्ठता । सꣳहन्त्री सर्व-दैत्यानाꣳ देव-वैरि-विमर्दनी ॥५७॥ स्थान-दात्री च तेषाꣳ च धात्री त्रि-जगताम् अपि । क्षुत्-पिपासा दया निद्रा तुष्टिः पुष्टिः क्षमा तथा ॥५८॥ लज्जा भ्रान्तिश् च सर्वेषाम् अधिदेवी प्रकीर्तिता । मनो ऽधिष्ठात्री देवी सा सावित्री विप्र-जातिषु ॥५९॥ राधा-वमाꣳश-सम्भूता महा-लक्ष्मीः प्रकीर्तिता । ऐश्वर्याधिष्ठात्री देवीश्वरस्य हि नारद ॥६०॥ तद्-अꣳशा सिन्धु-कन्या च क्षीरोद-मथनोद्भवा । मर्त्य-लक्ष्मीश् च सा देवी पत्नी क्षीरोद-शायिनः ॥६१॥ तद्-अꣳशा स्वर्ग-लक्ष्मीश् च शक्रादीनाꣳ गृहे गृहे । स्वयꣳ देवी महा-लक्ष्मीः पत्नी वैकुण्ठ-शायिनः ॥६२॥ सावित्री ब्रह्मणः पत्नी ब्रह्म-लोके निरामये । सरस्वती द्विधा-भूता पुरैव साज्ञया हरेः ॥६३॥ सरस्वती भारती च योगेन सिद्ध-योगिनी । भारती ब्रह्मणः पत्नी विष्णोः पत्नी सरस्वती ॥६४॥ राधाधिष्ठात्री देवी च स्वयꣳ रसेश्वरी परा । वृन्दावने च सा देवी परि-पूर्णतमा सती ॥६५॥ रास-मण्डल-मध्ये च रास-क्रीडाꣳ चकार सा । कृष्ण-चर्वित-ताम्बूलꣳ चखाद राधिका सती ॥६६॥ राधा-चर्वित-ताम्बूलꣳ चखाद मधु-सूदनः । एकाङ्को हि तनोर् भेदो दुग्ध-धारण्ययोर् यथा ॥६७॥ भेदका नरकꣳ यान्ति यावच् चन्द्र-दिवाकरौ । तयोर् भेदꣳ करिष्यन्ति ये च निन्दन्ति राधिकाम् । कुम्भी-पाकेन पच्यन्ते यावद् वै ब्रह्मणो वयः ॥६८॥ श्री-नारद उवाच— राधा-मन्त्रेषु यो मन्त्रः प्रधानः पूज्तः सताम् । तन् मे ब्रूहि जगन्-नाथ यद् ध्यानꣳ कवचꣳ स्तवम् ॥६९॥ पूजा-विधानꣳ तन्-मन्त्रꣳ यद् यत् पूजा-फलꣳ शिव । समासेन कृपा-सिन्धो माꣳ भक्तम् अपि कथ्यताम् ॥७०॥ श्री-महादेव उवाच— नारायणर्षिणा दत्तꣳ सुभद्र-ब्राह्मणाय च । कवचꣳ यन् मुनि-श्रेष्ठ तद् एव कवचꣳ परꣳ ॥७१॥ षड्-अस्खरी महा-विद्या श्री-कृष्णेनैव सेविता । सार-भूता च मन्त्रेषु दास्य-भक्ति-प्रदा हरेः ॥७२॥ ध्याणꣳ स्तोत्रꣳ सर्व-पूज्यꣳ साम-वेदोक्तम् एव च । कार्तिकी-पूर्णिमा-प्राप्तꣳ नराणाꣳ जन्म-खण्डनꣳ ॥७३॥ परमानन्द-सन्दोह-कवचꣳ तत् सुदुर्लभम् । यद् धृतꣳ कण्ठ-देशे च कृष्णेन परमात्मना ॥७४॥ नारद उवाच— षड्-अक्षरीꣳ महा-विद्याꣳ वद वेद-विदाꣳ वर । केन केनोपासिता सा किꣳ वा तत्-फलम् ईश्वर ॥७५॥ श्री-महादेव उवाच— षड्-अक्षरी महा-विद्या वेदेषु च सुदुर्लभा । निषिद्धा हरिणा पूर्वꣳ वक्तुम् एव हि नारद ॥७६॥ पार्वत्या परि-पृष्टेन मया नोक्ता पुरा मुने । अस्माकꣳ प्राण-तुल्या च कृष्णस्य परमात्मनः ॥७७॥ सर्व-सिद्धि-प्रदा विद्या भक्ति-मुक्ति-प्रदा हरेः । वह्नि-स्तम्भꣳ जल-स्तम्भꣳ मृदाꣳ च मनसस् तथा ॥७८॥ सर्वꣳ जानाति भक्तश् च विद्या सिद्धिर् भवेद् यदि । यदा नारायण-क्षेत्रे दश-लक्षꣳ जपेच् छुचिः ॥७९॥ मन्त्र-सिद्धिर् भवेत् तस्य विष्णु-तुल्यो भवेन् नरः । इत्य् एवꣳ कथितꣳ वत्स मन्त्र-तन्त्र-पराक्रमम् ॥८०॥ राज्यꣳ देयꣳ शिरो देयꣳ प्राणा देयाश् च नारद । पुत्रो देयः प्रिया देया धर्मꣳ देयꣳ सुदुर्लभम् ॥८१॥ ज्ञानꣳ मृत्युञ्जयꣳ नाम यदि देयꣳ महा-मुने । तथापि गोपनीया च न देया सा षड्-अक्षरी ॥८२॥ ब्रह्म-शाप-भयाद् विप्र तथापि कथयाम्य् अहम् । स्नातः शुद्धाम्बर-धरो यती सꣳयत्य् एव च ॥८३॥ गृह्णीयाच् च महा-विद्याꣳ काम-धेनु-स्वरूपिणीम् । प्रदात्रीꣳ कविताꣳ विद्याꣳ सर्व-सिद्धिꣳ च सम्पदाम् ॥८४॥ बलꣳ पुत्रꣳ महा-लक्ष्मीꣳ निश्चलाꣳ शत-पौरुषीम् । भक्तिꣳ दास्य-प्रदाम् अन्ते गोलोके वासम् ईप्सितम् ॥८५॥ मन्त्र-ग्रहण-मात्रेण नरो नारायणो भवेत् । कोटि-जन्मार्जितात् पापान् मुच्यते नात्र सꣳशयः ॥८६॥ पुरुषाणाꣳ शतꣳ चैव लीलया च समुद्धरेत् । मातरꣳ भ्रातरꣳ पुत्रꣳ पत्नीꣳ च बान्धवाꣳस् तथा ॥८७॥ मन्त्र-ग्रहण-मात्रेण सद्यः पूतो भवेन् नरः । यथा सुवर्णꣳ वह्नौ च गङ्ग-तोये यथा नरः ॥८८॥ तस्यैव पाद-रजसो सद्यः पूता वसुन्धरा । पवित्राणि च तीर्थानि तुलसी चापि जाह्नवी ॥८९॥ पदे पदे ऽश्व-मेधस्य लभते निश्चितꣳ फलम् । षड्-अक्षरीꣳ महा-विद्याꣳ यो गृह्णीयाच् च पुण्यदः ॥९०॥ भूत-वर्गात् पराद् वर्णो द्वितीयो दीर्घवान् मुने । चतुर्-वर्ग-तुरीयश् च दीर्घवाꣳश् च फल-प्रदः ॥९१॥ भूत-वर्गात् परो वर्णो वाणीवान् सर्व-सिद्धि-दः । सर्व-शुद्ध-प्रियान्ता च तस्या बीजादिका स्मृता ॥९२॥ षड्-अक्षरी महा-विद्या कथिता सर्व-सिद्धिदा । प्रणवाद्या महा-माया राधा लक्ष्मी सरस्वती ॥९३॥ कृष्ण-प्राणाधिका ङेन्तानल-जायान्त एव च । कल्प-वृक्ष-स्वरूपश् च मन्त्रो ऽयꣳ भुवनाक्षरः ॥९४॥ कुमार-पदवी-दाता सिद्धो यदि भवेन् नरः । कुमारेणार्चितो मन्त्रः पाद्मे पाद्म-सुतेन च ॥९५॥ पाद्मेन दत्तः पुत्राय पुष्करे सूर्य-पर्वणि । सप्त-लक्ष-जपेनैव मन्त्र-सिद्धिर् भवेन् नृणाम् ॥९६॥ सर्व-स्तम्भꣳ सर्व-सिद्धिꣳ लभते साधकः सदा । कृष्णेन दत्तो गोलोके ब्रह्मणो विरजा-तटे ॥९७॥ तेन दत्तश् च मह्यꣳ च तुभ्यꣳ दत्तो महा-मुने । प्रणवाद्या च सर्वाद्या महा-माया सरस्वती ॥९८॥ कृष्ण-प्रिया चतुर्थ्य्-अन्ता चित्र-भानु-प्रियान्तका । एकादशाक्षरो मन्त्रो रङ्गयोपासितस् तथा ॥९९॥ मुक्ति-प्रदश् च मन्त्रो ऽयꣳ तीर्थ-पूतश् च सिद्धिदः । मनोयायी भवेद् अत्र चान्तो याति पराꣳ गतिम् ॥१००॥ दश-लक्ष-जपेनैव मन्त्र-सिद्धिर् भवेन् नृणाम् । प्रणवाद्या च सर्वाद्या महा-लक्ष्मीः सरस्वती ॥१०१॥ सर्वाद्या सा चतुर्थ्य्-अन्ता वीत-होत्र-प्रियान्तका । दशाक्षरो महा-मन्त्रो दास्य-भक्ति-प्रदो हरेः ॥१०२॥ योगीन्द्रश् च भवेद् अत्र मन्त्र-सिद्धिर् भवेद् यदि । नव-लक्ष-जपेनैव मन्त्र-सिद्धिर् भवेन् नृणाम् ॥१०३॥ सर्व-मन्त्रेषु सारश् च मन्त्र-राजः प्रकीर्तितः । तुलस्योपासितो मन्त्रश् चतुर्-वर्ग-फल-प्रदः ॥१०४॥ व्यासेनोपासितो ऽयꣳ च तथा नारायणार्षिणा । सार-भूतꣳ मयोक्तꣳ ते परꣳ मन्त्र-चतुष्टयम् । सुखदꣳ भक्तिदꣳ शुद्धꣳ किꣳ भूयः श्रोतुम् इच्छसि ॥१०५॥ इति श्री-नारद-पञ्च-रात्रे ज्ञानामृत-सारे तृतीय-रात्रे हरि-भक्ति-ज्ञान-निरूपणꣳ नाम तृतीयो ऽध्यायः ॥३॥ …
tṛtīyo 'dhyāyaḥ atha hari-bhakti-nirūpaṇaṁ śrī-nārada uvāca— śrutaṁ nātha kim amṛtam apūrvaṁ paramādbhutam | bhakti-jñānaṁ paraṁ śuddham amalaṁ komalaṁ vibho ||1|| ataḥ paraṁ yam aparaṁ tīrtha-kīrter guṇāntaram | jñānāmṛtaṁ rasaṁ śuddhaṁ kathyatāṁ śravaṇāmṛtam ||2|| śrī-mahadeva uvāca— guṇāntaraṁ tīrtha-kīrteḥ ko vā vaktuṁ kṣamo mune | nāhaṁ brahmā ca śeṣaś ca dharmaḥ sūryas tathaiva ca ||3|| nārāyaṇarṣir bhagavān nararṣiḥ kapilas tathā | sanat-kumāro vedāś cāṣyanyaḥ ko vā na bhāratī ||4|| paramātmā yathā dṛṣṭaḥ simā ca nabhasas tathā | yathā dṛṣṭaṁ manaś cāpi buddhir jñānaṁ vivecanam ||5|| tathā guṇaś ca kṛṣṇasya sarvā jñātaś ca nārada | tathāpi vakti taj jñānaṁ paṇḍitaś ca yathāgamam ||6|| kalāḥ kalāṁśās tasyāpi ye ye santaś ca yoginaḥ | te mahāntaś ca pūjyāś cāpy aṁśaṁ vaktuṁ ca kaḥ kṣamaḥ ||7|| naiva kṛṣṇāt paro devī naiva kṛṣṇāt paraḥ pumān | naiva kṛṣṇāt paro jñānī na yogī ca tataḥ paraḥ ||8|| naiva kṛṣṇāt paroḥ siddhas tat-paro 'pi nahīśvaraḥ | na tat-paraś ca janako viśveṣāṁ paripālakaḥ ||9|| na tat-paraś balavān buddhimān kīrtimāṁs tathā | na tat-paraḥ satya-vādī dayāvān bhakta-vatsalaḥ ||10|| na tat-paraś ca guṇavān suśīlaś ca jitendriyaḥ | śuddhāśrayaś ca śuddhaś ca na tasmād bhakta-vatsalaḥ ||11|| na tasmāt paro dharmī pradātā sarva-sampadām | nahi tasmādt paraḥ śānto laksmī-kāntāt paraś ca kaḥ ||12|| ananta-koṭi-brāhmāṇḍo mohito māyayā yayā | sā cātibhītā purato yam eva stotum akṣamā ||13|| sarasvatī jaḍī-bhūtā yam eva stotum akṣamā | mahā-lakṣmīś cātibhītā pāda-padmaṁ nisevate ||14|| pratyekaṁ prativiśveṣu mahā-viṣṇuś ca lomasu | koṭiśaḥ koṭiśaḥ santi devā brahmādayo mune ||15|| yathā reṇur asaṁkhyaś ca tathā viśvāni nārada | eteṣām īśvaraś caiko rādheśaḥ prakṛteḥ paraḥ ||16|| ity evaṁ kathitaṁ kiñcit kiṁ bhūyaḥ śrotum icchasi | anirūpyaḥ kṛṣṇa-guṇo yathā viśvaṁ yathā rajaḥ ||17|| nārada uvāca— rādhodbhavaṁ vada vibho śrotuṁ kautūhalaṁ mama | kā vā sā kuta utpannā tat-prabhāvaś ca kaḥ śiva ||18|| śrī-mahādeva uvāca— sarvādi-sarga-paryantaṁ śṛṇu nārada man-mukhāt | eko 'yaṁ na dvitīyaś ca deho me tejaso 'ntare ||19|| goloko nitya-vaikuṇṭho yathākāśo yathādiśaḥ | yathā sa paramātmā ca sarveṣāṁ jagatām api ||20|| dvi-bhujaḥ so 'pi goloke babhrāma rāsa-maṇḍale | gopa-veṣaś ca taruṇo jalada-śyāma-sundaraḥ ||21|| koṭīn sadṛśaḥ śrīmāṁs tejasā prajvalann iva | atīva-sukha-dṛśyaś ca koṭi-kandarpa-ninditaḥ ||22|| dṛṣṭvā śūnyaṁ sarva-viśvam ūrdhvaṁ cādhopi tulyakam | sṛṣṭy-unmaukhaś ca śrī-kṛṣṇaḥ sṛṣṭiṁ kartuṁ samudyataḥ ||23|| eka īśaḥ prathamato dvidhā-rūpo babhūva saḥ | ekā strī viṣṇu-māyā yā pumān ekaḥ svayaṁ vibhuḥ ||24|| sa ca svecchāmayaḥ śyāmaḥ saguṇo nirguṇaḥ svayam | tāṁ dṛṣṭvā sundarīṁ līlāṁ ratiṁ kartuṁ samudyataḥ ||25|| sā dadhāva nacovāca bhītā manasi kampitā | tāṁ dhṛtvorasi saṁsthāpya sa uvācātilajjitām ||26|| strī-jāty-adhiṣṭhātṛ-devīṁ mūla-prakṛtim īśvarīm | tat-prāṇādhiṣṭhātṛ-devīṁ tad-vāmāṅga-samudbhavām ||27|| śrī-bhagavān uvāca— mama prāṇādhidevī tvaṁ sthirā bhava mamorasi | atra sthānaṁ mayā dattaṁ tubhyaṁ prāṇeśvari priye ||28|| prāṇebhyo 'pi priyatame paramādyā sanātani | tyaja lajjāṁ kṣamāśīle nava-saṁgama-lajjite ||29|| ity evam uktvā tāṁ devīṁ priyāṁ kṛtvā sva-vakṣasi | cucumba gaṇḍaṁ kaṭhinam āśiśleṣa-stanaṁ mudā ||30|| śayyāha rati-kartīṁ kṛtvā payaḥ phena-nibhā śubhām | sugandhi-vāyu-saṁyuktā puṣpa-candana-cārcitām ||31|| sa reme rāmayā sārdhaṁ yāvad vai brahmaṇo vayaḥ | vidagdhayā vidagdhena babhūva saṅgamaḥ śubhaḥ ||32|| etad-ante tad-udare vīryādhānaṁ cakāra saḥ | garbhaṁ dadhāra sā devī yāvad vai brahmaṇo vayaḥ ||33|| bhūri-śrameṇa kṛṣṇasya gātre dharmo babhūva ha | adhaḥ papāta tad bindukaṇam eva ca nārada ||34|| dadhāra taj-jalaṁ śūnye nitya-vāyuś ca yogataḥ | tad eva plāvayām āsa viśve corasi sarvataḥ ||35|| rāse saṁbhūya taruṇīm ādadhāra hareḥ puraḥ | tena rādhā samākhyātā purā-vidbhiś ca nārada ||36|| kṛṣṇa-vāmāṁśa-saṁbhūtā babhūva sundarī purā | yasyāś cāṁśāṁśa-kalayā babhūvur deva-yoṣitaḥ ||37|| rā-śabdoc cāraṇād bhakto bhaktiṁ muktiṁ ca rātiṁ saḥ | dhā-śabdoś cāraṇenaiva dhāvaty eva hareḥ padam ||38|| suṣāva ḍimbhaṁ sā devī rāse vṛndāvane vane | dṛṣṭvā ḍimbhaṁ krudhā rādhā prerayām āsa pādataḥ ||39|| papāta ḍimbhastoye ca dvi-khaṇḍaś ca babhūva saḥ | ḍimbhāntare ca yo vālo mahā-viṣṇuḥ sa eva hi ||40|| tal-loma-vivareṣv eva brahmāṇḍāni pṛthak pṛthak | pratyekaṁ māyayāsaṁkhya-ḍimbhāś cāpy abhavan purā ||41|| viśVāny eva hi bhūrīṇi teṣām abhyantaraṁ mune | babhūvur evaṁ kramataḥ pratyekaṁ ca pṛthak pṛthak ||42|| ity evaṁ kathitaṁ vipra rādhikākhyānam eva ca | gopanīyaṁ purāṇeṣu svādu svādu pade pade ||43|| janma-mṛtyu-jarā-vyādhi-haraṁ mokṣa-karaṁ param | hari-dāsya-pradaṁ tasya bhaktidaṁ śubhadaṁ śubham ||44|| sarvaṁ te kathitaṁ vatsa yat te manasi vāñchitam | yathā śrutaṁ kṛṣṇa-mukhāt kiṁ bhūyaḥ śrotum icchasi ||45|| śrī-nārada uvāca— kim apūrvaṁ śrutaṁ śambho yogīndrāṇāṁ guror guro | samāsena sarvam uktaṁ vyāsena vaktum arhasi ||46|| purā tvayoktaṁ devīnāṁ devānāṁ caritaṁ śiva | jagat-prasūṁ ca pṛcchatīṁ pārvatīṁ puṣkarāśrame ||47|| rādhākhyānaṁ tatra noktaṁ kathaṁ vā viduṣāṁ guro | sarva-bījeśvara sarva-veda-kāraṇa-kāraṇa ||48|| māṁ bhaktam anuraktaṁ ca vada veda-vidāṁ vara | kṛpāṁ kuru kṛpā-sindho dīna-bandho parāt para ||49|| śrī-mahā-deva uvāca— apūrvaṁ rādhikākhyānaṁ gopanīyaṁ sudurlabham | sadyo mukti-pradaṁ śuddhaṁ veda-sāraṁ supuṇyadam ||50|| yathā brahma-svarūpaś ca śrī-kṛṣṇaḥ prakṛteḥ paraḥ | tathā brahma-svarūpā ca nirliptā prakṛteḥ parā ||51|| yathā sa eva saguṇaḥ kāle karmānurodhataḥ | tathaiva karmaṇā kāle prakṛtis tri-guṇātmikā ||52|| tasyaiva parameśasya prāṇeṣu rasanāsu ca | buddhau manasi yogena prakṛteḥ sthitir eva ca ||53|| āvir-bhāvas tiro-bhāvas tasyāḥ kālena nārada | na kṛtrimā ca sā nityā satya-rūpā yathā hariḥ ||54|| prāṇādhiṣṭhātrī yā devī rādhā-rūpā ca sā mune | rasanādhiṣṭhātrī yā devī durgā durgati-nāśinī ||55|| buddhy-adhiṣṭhātrī yā devī durgā durgati-nāśinī | adhunā yā hima-gireḥ kanyā nāmnā ca pārvatī ||56|| sarveṣām api devānāṁ tejaḥsu samādhisṭhatā | saṁhantrī sarva-daityānāṁ deva-vairi-vimardanī ||57|| sthāna-dātrī ca teṣāṁ ca dhātrī tri-jagatām api | kṣut-pipāsā dayā nidrā tuṣṭiḥ puṣṭiḥ kṣamā tathā ||58|| lajjā bhrāntiś ca sarveṣām adhidevī prakīrtitā | mano 'dhiṣṭhātrī devī sā sāvitrī vipra-jātiṣu ||59|| rādhā-vamāṁśa-sambhūtā mahā-lakṣmīḥ prakīrtitā | aiśvaryādhiṣṭhātrī devīśvarasya hi nārada ||60|| tad-aṁśā sindhu-kanyā ca kṣīroda-mathanodbhavā | martya-lakṣmīś ca sā devī patnī kṣīroda-śāyinaḥ ||61|| tad-aṁśā svarga-lakṣmīś ca śakrādīnāṁ gṛhe gṛhe | svayaṁ devī mahā-lakṣmīḥ patnī vaikuṇṭha-śāyinaḥ ||62|| sāvitrī brahmaṇaḥ patnī brahma-loke nirāmaye | sarasvatī dvidhā-bhūtā puraiva sājñayā hareḥ ||63|| sarasvatī bhāratī ca yogena siddha-yoginī | bhāratī brahmaṇaḥ patnī viṣṇoḥ patnī sarasvatī ||64|| rādhādhiṣṭhātrī devī ca svayaṁ raseśvarī parā | vṛndāvane ca sā devī pari-pūrṇatamā satī ||65|| rāsa-maṇḍala-madhye ca rāsa-krīḍāṁ cakāra sā | kṛṣṇa-carvita-tāmbūlaṁ cakhāda rādhikā satī ||66|| rādhā-carvita-tāmbūlaṁ cakhāda madhu-sūdanaḥ | ekāṅko hi tanor bhedo dugdha-dhāraṇyayor yathā ||67|| bhedakā narakaṁ yānti yāvac candra-divākarau | tayor bhedaṁ kariṣyanti ye ca nindanti rādhikām | kumbhī-pākena pacyante yāvad vai brahmaṇo vayaḥ ||68|| śrī-nārada uvāca— rādhā-mantreṣu yo mantraḥ pradhānaḥ pūjtaḥ satām | tan me brūhi jagan-nātha yad dhyānaṁ kavacaṁ stavam ||69|| pūjā-vidhānaṁ tan-mantraṁ yad yat pūjā-phalaṁ śiva | samāsena kṛpā-sindho māṁ bhaktam api kathyatām ||70|| śrī-mahādeva uvāca— nārāyaṇarṣiṇā dattaṁ subhadra-brāhmaṇāya ca | kavacaṁ yan muni-śreṣṭha tad eva kavacaṁ paraṁ ||71|| ṣaḍ-askharī mahā-vidyā śrī-kṛṣṇenaiva sevitā | sāra-bhūtā ca mantreṣu dāsya-bhakti-pradā hareḥ ||72|| dhyāṇaṁ stotraṁ sarva-pūjyaṁ sāma-vedoktam eva ca | kārtikī-pūrṇimā-prāptaṁ narāṇāṁ janma-khaṇḍanaṁ ||73|| paramānanda-sandoha-kavacaṁ tat sudurlabham | yad dhṛtaṁ kaṇṭha-deśe ca kṛṣṇena paramātmanā ||74|| nārada uvāca— ṣaḍ-akṣarīṁ mahā-vidyāṁ vada veda-vidāṁ vara | kena kenopāsitā sā kiṁ vā tat-phalam īśvara ||75|| śrī-mahādeva uvāca— ṣaḍ-akṣarī mahā-vidyā vedeṣu ca sudurlabhā | niṣiddhā hariṇā pūrvaṁ vaktum eva hi nārada ||76|| pārvatyā pari-pṛṣṭena mayā noktā purā mune | asmākaṁ prāṇa-tulyā ca kṛṣṇasya paramātmanaḥ ||77|| sarva-siddhi-pradā vidyā bhakti-mukti-pradā hareḥ | vahni-stambhaṁ jala-stambhaṁ mṛdāṁ ca manasas tathā ||78|| sarvaṁ jānāti bhaktaś ca vidyā siddhir bhaved yadi | yadā nārāyaṇa-kṣetre daśa-lakṣaṁ japec chuciḥ ||79|| mantra-siddhir bhavet tasya viṣṇu-tulyo bhaven naraḥ | ity evaṁ kathitaṁ vatsa mantra-tantra-parākramam ||80|| rājyaṁ deyaṁ śiro deyaṁ prāṇā deyāś ca nārada | putro deyaḥ priyā deyā dharmaṁ deyaṁ sudurlabham ||81|| jñānaṁ mṛtyuñjayaṁ nāma yadi deyaṁ mahā-mune | tathāpi gopanīyā ca na deyā sā ṣaḍ-akṣarī ||82|| brahma-śāpa-bhayād vipra tathāpi kathayāmy aham | snātaḥ śuddhāmbara-dharo yatī saṁyaty eva ca ||83|| gṛhṇīyāc ca mahā-vidyāṁ kāma-dhenu-svarūpiṇīm | pradātrīṁ kavitāṁ vidyāṁ sarva-siddhiṁ ca sampadām ||84|| balaṁ putraṁ mahā-lakṣmīṁ niścalāṁ śata-pauruṣīm | bhaktiṁ dāsya-pradām ante goloke vāsam īpsitam ||85|| mantra-grahaṇa-mātreṇa naro nārāyaṇo bhavet | koṭi-janmārjitāt pāpān mucyate nātra saṁśayaḥ ||86|| puruṣāṇāṁ śataṁ caiva līlayā ca samuddharet | mātaraṁ bhrātaraṁ putraṁ patnīṁ ca bāndhavāṁs tathā ||87|| mantra-grahaṇa-mātreṇa sadyaḥ pūto bhaven naraḥ | yathā suvarṇaṁ vahnau ca gaṅga-toye yathā naraḥ ||88|| tasyaiva pāda-rajaso sadyaḥ pūtā vasundharā | pavitrāṇi ca tīrthāni tulasī cāpi jāhnavī ||89|| pade pade 'śva-medhasya labhate niścitaṁ phalam | ṣaḍ-akṣarīṁ mahā-vidyāṁ yo gṛhṇīyāc ca puṇyadaḥ ||90|| bhūta-vargāt parād varṇo dvitīyo dīrghavān mune | catur-varga-turīyaś ca dīrghavāṁś ca phala-pradaḥ ||91|| bhūta-vargāt paro varṇo vāṇīvān sarva-siddhi-daḥ | sarva-śuddha-priyāntā ca tasyā bījādikā smṛtā ||92|| ṣaḍ-akṣarī mahā-vidyā kathitā sarva-siddhidā | praṇavādyā mahā-māyā rādhā lakṣmī sarasvatī ||93|| kṛṣṇa-prāṇādhikā ṅentānala-jāyānta eva ca | kalpa-vṛkṣa-svarūpaś ca mantro 'yaṁ bhuvanākṣaraḥ ||94|| kumāra-padavī-dātā siddho yadi bhaven naraḥ | kumāreṇārcito mantraḥ pādme pādma-sutena ca ||95|| pādmena dattaḥ putrāya puṣkare sūrya-parvaṇi | sapta-lakṣa-japenaiva mantra-siddhir bhaven nṛṇām ||96|| sarva-stambhaṁ sarva-siddhiṁ labhate sādhakaḥ sadā | kṛṣṇena datto goloke brahmaṇo virajā-taṭe ||97|| tena dattaś ca mahyaṁ ca tubhyaṁ datto mahā-mune | praṇavādyā ca sarvādyā mahā-māyā sarasvatī ||98|| kṛṣṇa-priyā caturthy-antā citra-bhānu-priyāntakā | ekādaśākṣaro mantro raṅgayopāsitas tathā ||99|| mukti-pradaś ca mantro 'yaṁ tīrtha-pūtaś ca siddhidaḥ | manoyāyī bhaved atra cānto yāti parāṁ gatim ||100|| daśa-lakṣa-japenaiva mantra-siddhir bhaven nṛṇām | praṇavādyā ca sarvādyā mahā-lakṣmīḥ sarasvatī ||101|| sarvādyā sā caturthy-antā vīta-hotra-priyāntakā | daśākṣaro mahā-mantro dāsya-bhakti-prado hareḥ ||102|| yogīndraś ca bhaved atra mantra-siddhir bhaved yadi | nava-lakṣa-japenaiva mantra-siddhir bhaven nṛṇām ||103|| sarva-mantreṣu sāraś ca mantra-rājaḥ prakīrtitaḥ | tulasyopāsito mantraś catur-varga-phala-pradaḥ ||104|| vyāsenopāsito 'yaṁ ca tathā nārāyaṇārṣiṇā | sāra-bhūtaṁ mayoktaṁ te paraṁ mantra-catuṣṭayam | sukhadaṁ bhaktidaṁ śuddhaṁ kiṁ bhūyaḥ śrotum icchasi ||105|| iti śrī-nārada-pañca-rātre jñānāmṛta-sāre tṛtīya-rātre hari-bhakti-jñāna-nirūpaṇaṁ nāma tṛtīyo 'dhyāyaḥ ||3|| …
English translation
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CHAPTER UI
§ri Narada said :—O Lord ! What wonderful, unprecedented and singularly holy Bhakti Jaana (devotion with knowledge), I have just now heard from Thee. It free from any stain ; and it is so very gentle and lovely and, full of nectar. (1)
Now kindly describe the other pure qualities of Bhagavan, comprising love sentiments, the nectar of knowledge ; Whose glorious holy deeds are known everywhere. (2)
ri Mahadeva said:—To describe the other qualities of Bhagavan of glorious deeds, I, Brahma, Sesa, Dharma, Surya, OF
any other body is quite incapable. (3)
Bhagavan Narayana Rsi, Kapila, Sanat Kumara, the four vedas,
even Bharati is quite incapable. (4) if the boundary of Akasa mind, intellect, knowledge Krsna are impossible Jain a very small bit ra (tbe Vedas
Even if the Supreme Spirit be seen, (celestial space) be determined, even if and through be visible, all the qualities of Sri to be known; the Pandits, nevertheless, €XP: of His qualities in accordance with the Agama Sast and the Tantras). (5-6) ‘
The saints and the yogis who are His parts and part of His parts become very great and are highly worshipped ; even they cannot describe a part of His qualities. (7) :
There is no other Deva or there is no oth greater than Krgna. There is no other Jaani than Him. (8)
There is no other Siddha (perfected being) oF God than Him ; there is no other Protector, Father than Him. (9)
There is no other who is more powerful, strons or glorious than Him; there is no other more truthful, kind, or gracious to . the devotees than Him. (10)
There is no other who is more qualifie
er Purusa (Person) (Gnostic) non-yogt
d, modest, gentle,
116 Narada Pajicaratram
controller of senses, pure, holy and loving to the devotees (loved)- than Him. (11)
There is no other than Him who is the bestower of all wealth, or who is a greater Dharmi (observer of Dharmas); there is no other who is more calm, quiet and peaceful, than Him. Who can be superior to the Consort of Laksmi. (12)
Even Maya, by whom those infinite Kotis of Universes are
deluded, become afraid before Him ; and is unable to sing songs of - praise to Him. (13)
The Goddess of Speech, the Devi Sarasvati becomes inert and is quite unable to chant hymns to Him ; Maha Laksmi, too, isvery ofraid and serves His lotus feet. (14)
In his every pore there is universe 3 and each Maha Visnu reigns in each of them. O Muni! there are Kotis and Koris of Brahmas and Devatis residing therein. (15)
O Narada ! As the dust molecules are infinite, so the universes. are infinite. And there is one God and the only God who is the
Lord of all these universes, who is the Lord of Radhika, and is beyond Prakrti. (16)
As the universes and the
} dust molecules of the earth are innumerable.
so the qualities of Krsna are innumerable. Thus I have told you, in brief, a few items about Krsna.
What more do you want to hear ? (17)
Narada said :—‘‘O Lord ! Now describe the origin of Radha. Tam very eager to hear it. O Mahadeva! Who is She? and
whence has She spring? and where are Her Powers and glorious” ? (18)
: Sri Mahadeva said :—O Narada ! Now hear from me all the details of the creation from its very beginning. There Was then only one body of Mine, without a second, in the middle of the Light. (19)
The region of Go-loka (the world of cows) is the Eternal
Vaikuntha, where the Bhagavan is ever Tesiding, as the sky and the
Second Night, Ch. HI 117
-quarters are eternal ; and in the whole universe the Supreme Spirit
is eternal. (20) The Highest Spirit then assumed the form of a shephered boy
with two arms, of beautiful blue colour, like fresh raincloud, and tin the Rasa mandalam (the circle where the
famous dancing, Rasa, in held in Go-loka). (21)
He locked beautiful like crore moons, full of prosperity. ‘shining with splendour. very lovely, and defying in beauty crore ‘kamdarpas, (God of love) and He had a form. (22)
When he looked around, He saw void everywhere, above,
every where the universe was void, He therefore wanted to (23)
began to roam abou
‘below, create and became ready to do so.
That one God first divided Himself into two parts. One part ‘became female. This is called Visnu Maya. And the other part He remained Himself as a male. (24)
He Himself was both with and without attributes, blue, and He willed. Seeing the beautiful
full of His own will, doing 28 i th women, He became eager to hold sexual communion wit!
Her. (25)
The women became very afraid, and shuddering, was gn the point of flying away, without speaking any word. Vignu Himself, jrowever, caught hold of that much abashed lady and placed Her
on His breast. (26)
That lady was the presiding Deity of the female sex: a cr
the. presiding Deity of Mula Prakrti, ISvari and the prana of (27)
Vignu ; and She is born from His left side. ; d and the Spirit of my life !
na (life) ; 1 have given you in my breast. (28)
$11 Bhagavan said :—‘‘O Belove “You are the presiding Deity of my Pra seat in My heart. You remain steady, thus,
O Dearer than my prana even! O most beloved! O Highest and First born ! O Eternal One ! O Forgiving One ! O baseful one, .during the new intercourse ! You are of the nature of the Supreme
Spirit ; so quit your modesty. (29)
118 Narada Pajjcaratram Thus speaking, He placed His beloved on His breast 3 and,. with great pleasure, kissed Her in Her cheeks and gave Her a very close embrace.
Then a bed was prepared, white as the froth of water, pure.
and clean, and scented with fragrant wind, flowers and sandal-- paste. (30-31)
He had then an intercourse with Her for full one life of
Brahma. Thus the union was a very happy and auspicious one. (32)
Then Krsna impregnated in the womb of the lady. She held: that in her womb for again one life period of Brahma. (33)
Due to the excessive strain, there came out sweat in the body of Krsna. O Narada ! Those sweat drops fell down. (34) The Eternal Vayu held sweat drops in the form of water
alort in special void. They fell down and deluged every thing of the universe,
O Narada! The Sages name Her Radha ; as She appeared’ before Hari .in Rasa mandalam, quite young and full of youth. (35-36)
The beautiful lady was sprung from the left side of Krgna-
And it is from Her parts, that all the other Deva ladies were: born. (37)
On pronouncing merely the word “Ra”, the devotees get bhakti (devotion) and mukti (liberation from bond-age). And on Pronouncing the word “dha” one gets the. region and place of Hari. (38)
While three was going on Rasa dancing in Vrindavan, that: Devi delivered an egg. At the sight .of the egg, Radha became very engry and kicked that. (39) ¢ a om "That egg fell down on the waters and broke into two. The: boy that was born of the egg, is known as Maha Visnu. (40)
From each of His pores, separate universes came out.
Innumerable eggs were already brought out into: existence by Maya. (41)
Second Night, Ch. II 119
OQ Muni! Thus, by degrees, innumerable universes came out,
one by one, and separate from one another from the inside of
those eggs. (42)
Thus I have described to you the history of
O Brahmana ! 'n the Puranas and that is
Radha, that ought to be kept secret i highly delicious at every step. (43)
It destroys birth, death and old age; it gives moksga, yields service devotion to Hari and is most auspicious. (44)
O Child! Thus I have narrated to you as Ihave heard from the mouth of Krsna. What more do you want to hear ? (45)
ci Narada said :--O Deva of the Devas ! O Highest Teacher of the Yogindras ! What wonderful unprecedented things a have heard. But thou hast spoken all in brief. Kindly speak in detail.” (46)
© Deva! The characters of the Devas and the ee ca described by Thee, in olden times, when Thou wert a in Puskara 4srama by Parvati Devi, the progenetrix of the world. (47)
O Guru of the wise! O Lord of all the Jivas the cause of all the Vedas! Why didst Thou 0 ancedote of Radha at thattime? (48)
1 O Cause of ot describe the
O Ocean of mercy ! O Friend of the distressed ! O Best ef tHe est | O Bhagavan t
knowers of the Vedas ! O Higher than the Hig I am Thy devoted and attached. Kindly order me. (49) ri Mahadeva said:—The anecdote of Radhika is unprecedented, to be kept secret, very rare, yielding mokga immediately, holy, the essence of the Vedas and bestowing punyam. (Sv) As Sri Krsna, who is verify Brahma, is beyond Prakarti, so Radhika is also Brahma, unattached and beyond Prakriti. (51) As Bhagavan becomes Saguna (endowed with attributes) due to karma and time, so Radhika becomes Prakriti, of the nature of the three attributes due to Karma. (52) ri
That Parameégvara, the Highest ‘Isvara, becomes joined with
120 Narada Pajicaratram
Prakrti, through prana (breath), tongue, buddhi (intellect), and mind. (53) .
O Narada | He appears and disappears at times. Like Hari, Radhika is not artificial ; She is eternal and true. (54)
O Muni! Radha is the presiding Deity of Prana. The Presiding Deity of tongue is Sarasvati Herself. (55)
Durga, the Destroyer of all evils, is the Presiding Deity of
buddhi ; at present Her name is Parvati, and She is the daughter of the Him4layas. (56)
She resides as the tejas (fiery spirit) in all the Devas ; She is the destroyer of all the Daityas and the enemies of the Devas. (57)
She gives refuge to all the Devas. She protects the three worlds, and she is hunger, thirst, kindness, sleep, nourishment, contentment and forgiveness. (58)
She is modesty and error and the Presiding Deity of all. She is the . Presiding Deity of mind, and the SAvitri of the Brahmanas, (59)
Maha Laksmi is born of the left side of Radha and is the Presiding Deity of wealth and prosperity. (60)
The part of Maha Laksmi is born of ocean when that was churned and got the name of Lakgmi and has become the consort Of Bhagavan, that sleeps in the milk ocean. (61)
It is her part that resides in ths houses of Indra etc., and has become Svarga Lakgmi. (Laksmi of the Heaven). Assuming the name of Maha Laksmi, She has becomes the wife of Bhagavan in Vaikuntha. (62)
She has assumed the name of Savitri and has become the wife of Brahma in Brahma loka, free from diseases, etc. (63)
She is the Siddha yogini, Sarasvati and Bharati. Bharati is the wife of Brahma and Sarasvati is the wife of Visnu. (64)
and by Yogic power has become
In ancient times, the Devi, the presiding Deity of Rasa and Herself the Iévari of Rasa, that chaste one became perfected at Her Lila in Vrindavan, (65)
Second Night, Ch, HI 121
She performed the Rasa dance in Rasa mandala and,
assuming the name of Radhika, ate the betel chewed by Sri
Krsna. (66)
§ri Krsna also ate the betel chewed by Radha. Both of them are really one ; only there is the difference in the bodies, like the breasts containing milk. (67)
Those who declare any difference between the two, go to hell and remain there, as long as the Sun and Moon last. Those who create difference and blame Radha, go to the hell named Kumbhipaka and remaia there for the life period of Brahma. (68)
Narada said:—O Lord of the Universe ! kindly tell that mantra of Radha which is the chief of all Her mantras and which is worshipped by the Sadhus; as well the dhyana (meditation). Kavaca (protective armour) and stava (praise) of that. (69)
O Ocean of mercy! O Siva! Kindly speak to me, Thy ‘devotee, the mode of worship and the fruits accruing therefrom, -all in brief. (70)
§rt Mahadeva said :-—‘O C ‘that was given by Narayana ‘most highest and excellent. (71) ,
The six-lettered Mahavidya is served by Sri Krgna ; it is the essence of all the Tantras and gives service devotion towards Sri
‘Hari. (72)
The Dhyana (meditation mantra) and Stotram (praises) are ‘mentioned in the Sama Veda and is worshipped by all ; when obtained in the full moon night of the month of Kartik, it acts as the deliverer of one, from one’s rebirth. (73)
it is very rare. Sri
Krsna has Himself placed it on His neck. (74) Narada said :—O Lord, Chief of the Knowers of the Vedas!
Now kindly describe the six lettered Mahavidya. Who are the -worshippers of that? and what are the fruits acquired therefrom. (74) i
is very rare
§ri Mahadeva said : — The six lettered Mahavidya i sin the Vedas ; Hari had already forbidden it to be divulged (75)
The Kavaca
hief of the Munis ! is the
Rsgi to Subhadra Brahmana,
That Kavaca is a mass of highest biiss ;
122 NG@rada Paficaratram
O Muni! Though asked before by Parvati, I did not speak about it, ; that is the prana of us and Sri Krsna. (76)
This Vidya (learning, knowledge) yields all the siddhis (perfections) and gives devotion towards Hari and yields mukti (liberation). The devotee who is siddha in the mantra, knows. Vabnistambha. Jalastambha, mnittikastambha, and maahstambha and all others. If one, becoming pure, repeats, ten lakhs of times, the above mantra in Narayana Kgetra, one becomes perfect (siddha) in the mantra. (77-78)
Jalastambha—Suppression of water becoming master of water 3. making it obey to will, making it motionless etc. etc.
He becomes like Vigsnu. O Child 11 have now informed to: you the power of all these mantras and tantras. (80)
O Narada ! Even if kingdoms are to be given away, even if one’s own head has to be given away, even if on’s prana, sons, wife, and one’s own dharma, so very rare, have to be given away, even if Mrityunjaya Knowledge is to be given away, yetO Muni!: this six lettered Mahavidya is never to be given ; it is to be kept Secret. - (81-82)
O Brahmanga ! Yet for fear of the curse of a Brahmana (Brahma. Sapa) I will tell you that. Listen. Bathe and put on holy clothes,. be self restrained, with your heart centered within yourself, and, then, you should be initiated in this Mahavidya mantra, which is. of the nature of Kamadhenu (milching cow yielding the fruits of
all desires), yielding all siddhis, learning, power of composing. Poems and all wealth and Prosperity. (83-84)
This mantra - gives Strength. immoveable Laksmi (wealth): upto hundred generations, devotion and, ultimately, servitude in Go-loka. (85)
On being initiated in this mantra, man becomes instantaneo-- usly equal to Narayana and becomes freed from sins acquired in crore births. (86)
He delivers easily hundred generations, mother, brother, sons,. wife, and friends. (87)
As gold becomes purified by fire, and man becomes pure by:
Second Night, Ch, HI 123-
the Ganges water, so every man becomes pure, no sooner he is
jnitiated in this mantra. (88) By the touch of the dust of his feet, the earth becomes at once
sanctified and all the Tirthas, Tulasi and even the Ganges becomes purified. (89)
He who accepts this six-lettered Mahavidy4 mantra, yielding all merits, gets the fruits, at his every step, of performing Horse sacrifice (Agvamedha). There is no doubt in this. (90)
(1) Ram (2) Om (3) Am (4) Yam Svaha (5-6) is the above six-lettered Mahavidya Vija mantra. This yields the fruits of all
_ desires and bestows all siddhis. (91-92) Notes :—Vija mantra—mantra that is the source of everything. This Mantra indicates the full awakening of the Radha Sakti, the rising of the Serpent Force, from the sacral plexus to the thousand-petalled lotus in the brain. Bhitavargat—efter the five
favarga, tavarga and pavarga. Paro varnah dvitiya—the second letter after th
vargas—kavarga, cavarga,-
e letter ‘ma’”
fe, “ra. © Dirghavan—ra with am attac
Caturvargaturiyah—means mokgadab. letter “Om” See Avalon’s Tantrabhidanam. Dirghavaén—indicates Am (see mantrabhidhanam). Bhitavargat parovarnah indicates the letter “Yai.
Vanivan—indicates yam also ; It is repeating the same. means “Yam.” or “Aim’’.
Sarvasuddhapriyanta is Svaha.
So the six-lettered mantra turn out
(1) x (2) aif (3) at (4) ¥ 56) TE = 1 2 . . .
‘This six-lettered Mabdvidya is said to give all siddhis. Now is spoken the fourteen jettered mantra. It is this: ~ . ie
tet tet ep oon fw tT es
oOo? 34 @O@oO mM &@® (10) (11) (12) (13) (14)
hed i.e., ram. This indicates the-
Or it
124 Narada Pajicaratram
Om Hrim Ram Srim Aim Krgnapranadhikayai Svaha is the ‘fourteen-lettered mantra. This is like the Kalpa tree yielding the fruits of all desires. (93-94)
Notes :—Pranava is Om Mahamaya mantra is Harim. Radha mantra is Ram. Laksmi mantra is Srim. Sarasvati mantra is Aim. The rest stands as it is. Analajaya is svaha.
Note :—A mantra is a mere concatenation of sounds absolutely in-efficacions, till the chitta attains unity with the divinity behind the Mantra. Effort is the only means to bring about this union. The Mantras are the body of Sakti, the Matrika. She is latent in the ordinary man, like a sleeping serpent coiled round the spark of light concealed in the heart. The concentration of this ‘spark on Her, rouses Her ; the coiled one becomes straight, and, when She is mastered, the man attains Mantra Virya. Long before he attains mantra Virya, he feels an increase of intellectual power and a limited bliss. This is mita-siddhi, ordinary acquisition ; but when the True Knowledge rises,’ he reaches the state called ‘khechari; the state of the Highest Siva. But the Knowledge of Mantras, correspondences between letters and their Saktis which ‘Constitute the Matrika cakra, has to be learned from a Guru.
If a man becomes perfect (siddha) in this mantra, he becomes
to confer the post of a Kumara to any man. The son of ma worshiped this mantra in the Brahma loka. (95)
able Brah
During the solar eclipse in Puskara kgetra, Brahma gave this Mantra to His own son. If any man repeats this mantra seven lakhs of times, he becomes siddha in this mantra. (96)
The devotee can acquire at all times siddhis (success! in every thing and sarvastambha (repressing every thing). In Go-loka, on the banks of the Viraja, Sri Krsna gave this mantra to Brahma. (97)
Second Night, Ch. III 125-
O Great Muni ! Brahma gave it to me. Iwill give it to you. It is this :—Om Ram Arim Aim Krsna Pridyal Syaha, (98-99)
at at seus rt wo a
(1) (2) (3) (4) (5) © (7) (8) (9) (10) C11)
This is the eleven syllabled mantra. And it was worshipped’ by Ganga.
This mantra yields mukti (liberation) ; it is sanctified by the Tirthas and gives siddhi. By virtue of this mantra, one can go everywhere like mind, and gets the exalted goal inthe end. (100)
If a man repeats ten lakhs of times this mantra, he becomes siddha in this mantra. Now of another mantra ; it is this :—
(1) a (2) a (3) A (4) f (5-8) aatert (9-10) ete Om Ram _ Srim Aim Sarvadyayai Svaha. This great mantra consists of the letters. It gives service
devotion towards Sri Hari. (101-102)
If one becomes perfect in this mantra, one becomes the Lord of the Yogis. Repeating this mantra nine lakhs of times brings mantra siddhi. (103)
This is the essence of all the mantras ; it is called mantraraj (King of the mantras). Tulasi Devi worshipped this mantra. It yields Dharma, Artha, Kama, Moksa, the fourfold aims of human
existence. (104) F : Vyasa Deva and Narayana ‘Risi are the worshippers of this -
mantra. Thus I have spoken to you about the four mantras; all of which are chief mantras, yeilding liberation and happiness. They. are very pure. What more do you want to hear? (105)
Here ends the third chapter of the Second Night on Bari bhakti Jnan in Sri Narada Paficharatra. ON MYSTIC SYLLABLES (VIJAS.) Notes from Yoga-dipika.
Oh, the Shinning among the shining ones, Ruler of worlds, . Ancient and Best of Purusas, now in their true significance do I know the Gayatris laid down according to Suddha Dharma.
126 Narada-Pajicaratram
Do mystic syaliables pessess power? Why are they used in ‘meditation 2? What harm without them will aecrue to the practice of Yoga ? (33) ‘
Who are the Gods they invoke? What are the worlds of ‘these Gods ? What is the life led by entities of mixed nature in those worlds ? (34)
What, indeed is the supreme need of those who, in the practice of Yoga, resort to the use of Mystic syallables or what the spiritual
conditions they will reach? Oh thou, that art blessed, explain, I pray thee, all this unto me. (35)
Commentary :—Bharadvaja, to whom all the above has been addressed, desirous of understanding the benefits likely to accrue to the mediatator who use the Vijaksaras, questions the Lord as to the potency of the Vijas. ‘Mixed nature’ :—Souls with impure particles inhabit regions where such natures predominate ; pure, souls, likewise, dwell in their appropriate worlds 3 and souls of -mixed nature lead a divided existence in different worlds.
The Lord replied :—
I myself, Oh great among the self-controlled, have a mind to ‘speak of them. Listen, Bharadwaja, to what you will gladly hear. (36)
I shall now State, of mystic syllables,
developing powers, potencies. (37)
in proper order, the principles of the power capable of producing self knowledge, divine, Practisable by Dasas and having specific
A is the Eternal Purusa or Self. called jiva, the embodied en scripture. (374-333)
The disciple of the Dasa order superior devotion and praisewor Purusa of Self devotedly, ‘Am’ made up of A and M and sung of in the Atmagita and spending sometime absorbed in the contemp-
lation of the Absolute, persevere further on the path, (383-41)
» Subject to embodiment, tity, by the wise knowers of
» Purified in mind, should, by thy service, strive to know the
onward
Second Night, Ch. II 127
Commentary :—The Lord suggests that the knowledge descriptive of the powers and other properties of mystic sallables varies in accordance with the stages of the disciple of Dasa and other orders. ‘Contemplation of the Absolute’ :—is meditation as ordained in the codes of the Suddhadharme mandala.
Now he proceeds to deal with the first ‘Om’. ising out of the divided
Know the three constituents ar d adore the first of thenr
aspect of the letter ‘Om’ and serve aD
{the Self). (42)
Dissociating himself from the three qualitied element of matter
which is the Self’s embodiment and bondage, the aspriant, ever equable in all conditions, rises to the Tirtha by the practice of Matrika and other high meditation the Matrka meditation being that by which telepathic powers are aquired. (43-44)
Commentary.—The three constituents are Self, matter or the not-self and the supreme Brahman. The matter element connoted by U is where the three qualities—sattva, rajas, and tamas have their play. *‘Dis-sociating from,—by the real understanding of that which is eternal and the cause of ajl—the Parabrahma. Next he describes the mystic Harim that proffers liberation from the above mentioned bondage by and in gunas.
The mystic Harim is the emancipator of the self, the first constituent ; it is spoken of as the Sakti-pranava or the Pranava of Sakti. (45) ; —_—-
‘Ha’ is again the self, the eternal life principle ; ‘Ra a this mystic letter, O Great among sages, marks cyclic existence. (46)
And ‘I’ denotes the eternal tie by gunas betwee makes the Self pure. (47)
have
They who, having become cleansed by pure sacraments, at of the Self therein,
reached the Maharloka and the lofty seat ° : . possessed of the full power of intellection oF Jaana Sakti, desire to strive for the world beyond it. For aspirants to the Maharloka,
Hrim is the chiefest weapon. (48-49) The hidden meaning here
nthe two. Ma
Commentary :—Maharloka.
128 Narada Paficaratranr
requires notice—With reference to the ‘passings’ described in the Taittirlya Upanisad passage commencing with ‘asman lokat Pretya’ and ending with tadapyesa Ssloko ‘bhayati’ the passing. to Maharloka is no other than passing to the mental world ; according to our tennets, it is the passing to the world of pure mind only. . For progress though the world is analogous to the passage from body to body. Now, the ‘Om’ at the endings :—
The great syllable ‘om’ at the endings signifies synthesis i.e. Comprehension of all in space and time. (50)
The wise man, seeker of this synthesis, comprehends all in one. and learns that everything by very nature is Brahman, the om, (51)
Commentary :—It is to denote that everything is synthesised
in Brahman that the mystic om is used at the end of everything. Next the mystic aim :—
Oh Bharadvaja, aim is now discussed. ‘‘A’’ denotes the life principle and ‘E’ that wherein such principle manifests it self with its power. (52)
Their coalescence gives ai. A in the sense of the Supreme Self, combinding with ‘EB’ gives Aim, the symbol of jiianasakti which, meditated on, develops the Selfs power of cognition. (53-54) . Commentary :—The first A imports the embodied life principle or the self in bondage ; E, that self’s potency. The combination of A and E makes ai and marks the self so endowed. Ai with the synthesing ma becomes aim, which means a Self possesed of the power of divine knowledge or the Supreme Self.
Next the mystic vam, the syllable of samsara, (cyclic existence) :—
U, the second letter in the Pranava connoting cyclic life, followed A, the first therein, changes into va ; this represents the. Self in manifestation of the Lord, the Divine. (55)
Commentary :—Changes into va—which augmented by the synthesising Brahmic ma, becomes vam. Next the mystic Klim:— ~
Second Night, Ch, III 129 I shall now describe the mystic Klim, the Causer of all and
the Fulfiller of the Self’s wishes. Kama is the Self and its phases
are two fold. (56) :
The first phase is said to be activity and the other is said to be desire. Meditate on the Self Sakti, possessed of this double nature. (57)
Next the mystic sowh :
Best of sages, sa is the pure self ; O, the transcendent power of Brahma, reference being to Brahma’s immortal nature, sacred and supreme. This Brahman’s own immortal nature is what the letter sowh connotes. (58-59)
Commentary: Here is meant the immorta in union with Brahman, growing from constantl Vasudeva, the All’. It is thus settled that Sowh concer with the immortal nature of Brahman.
Now the mystic Srim :
$a is the pure and eternal; Ra, Parabrahman, the union ; Ma, Its mighty Sakti. (60 61)
Summing up, the expounders of mystic syllables hold pay §rim is expressive of the supreme Brahma-Sakti. This Sakti is no other than the Brahman, the Supreme Self. (62) is of Brahman, jana.
] nature of the Self ng ‘I am
y meditati ps itself
Prakrti or the not-self; 1 the
Commentary: All the Sakt iccha, and kriya are expressed in Srim.
These great seed-words in the Gayatri deathless, Brahmic self ; in association with the respec and cognate powers. The self, thus aroused, becomes plisher of all ends. (63-64)
Commentary The idea here is this —Aspir , the Dasa and other orders, zealously practising yos@ according to the rules of Praniyama gita become proficients in the practice of the discipline, proper to their respective spheres, _as the result of realising, through their meditation on the Attributeless, of the Divine Self in each, with concomitant po vers. This result is ensured by the practice of repeated chanting (japam), constant reflection
5 arouse the unborn, tive elements the accom-
ants belonging to
130 Narada Pajicaratram
" (anusandhdna) and meditation (dhyana) on the yoga gayatris in the vijaksaras (seed-letters) letters that become purified, attuned, and resonant in the ecstatic flood, born of the meditation on the Absolute, consecrated by austerities, surging through the grace of the Lord Narayana, the Upholder of the suddha-dharma-mandala and intensified by Yoga Devi.
Next he describes the futility of all meditation without the use of mystic syllables.
Just as a person at a distance turns in response to a call, so, precisely, the Supreme Self, the life in embodiment, the Ruler and Actor in cyclic existence, while summoned up by mystic syllables, responds and is aroused to act. (65-66)
In all worship and meditation, in meditation on the Absolute
as well, all the endeavour is vain when mystic syllables are discarded. (67) :
If the Eternal God, the Self, is not responsive, all the divinities remain unattracted in the world of action. (68)
Commentary: ‘With reference to the sacrifices and other rites, in meditation and yogic practices, the mystic syllables used in gayatris in vite the attention of the Self to the activities involved in all such endeavours. Finaily, He states in brief the Gods which
the syllables refer to, the worlds they rule and the progress of entities through these worlds.
Gods, men, beasts and birds, the saktis, all alike, are subjugated by mystic syllables. (69)
O sage, Mahatmas traverse all earth and sky from the strength of their yogic achievement ; entities of mixed nature traverse the worlds of elementals. (70)
Persons successful in the practice of meditation with mystic syllables and possessors of the art of telepathy traverse their vestures (i.e.) unity their consciousness and thus become capable of knowing by functioning in all or any of them at will. (71)
They can perceive telepathic communications as these them-
selves pass. They acquire highest proficiency in all the sciences and in the ordinary arts too. (72)
Secund Night, Ch. II ec ight 131
© sage, great yogins range at will over all the worlds in forms and vestures, created by themselves, of their own choice. (73)
Commentary :—There is a certain primeval and eternal sound which comprehends distinctively the spirit and matter of everything, animate and inanimate in all the world and which becomes the one seed. Selecting such shoottike sounds, the teachers and guides of the Suddha-dharma-mandala link them with the yoga-sakti. So linked, this seed sound made beneficent and capable of growth,
he power of appropriately energising spirit and matter in
begests ¢ he means of communion
the object it comprehends and becomes t with such an object. Hence, great men, perfect in the wielding of e able to evoke Divine Presences at sacrifices. Before
this power, ar and birds and all the worlds too.
them bend Gods, men, beasts, Hence it was that Rima, the scion of the Raghus and a manifestation of the divine Narayana, could commission the old vulture, his
“go thou to world unsurpassed”, Hence the expression For this reasson, each aspirant 10 e one seed latter
th solely by the
f the vijas. It netrate the
server ‘subjugated by mystic syllables’. this mandala is given and taught his ekaksara (th special to him’. The Erandas fly all over the ear’ mastery of the arts predominated by the knowledge 0 is the very same arts that enable Nadi yogins to pe bodies of all and see whatever they want. By virtue of the same arts do the Kosa yognis rest and rest, at will, as long as they choose, in their different, vestures, and enjoy the glorious Divine Presence peculiar to each vesture in the shape of the Self, which is therein the representation of Parabrahman, Likewise, Mahatmas, knowing their own Self through the sedulous practice of their special vitalised Vijiksara, descend into and unify their own Selves with the Self in all others ; experience whatever lies veiled in ail that is exiernal to oncentration discover and describe every thing Only adepts in vijiyoga knowing well e Vigsnupad % Akasa.
Having thus expounded what each vija refers to, the Lord makes the final statement about the powers and benefits accruing
to Vijayogins
themselves and by ¢ that goes on in other bodies.
the aerial sound currents sojourn in th
132 Narada-Pajicaratram
To the followers of Suddha-dharma will become possible in relation both to the self and the world (body) works and _ activities. that would make them men of power in society: (74)
Oh, worthy Bharadvaja, adepts in vija practice, devoted to me, having attained to the enjoyment of the fortunate position of the Dasas, passion to the higher state. (75)
Commentary: “To the followers, etc. :—Aspirants who have
gained admission into Suddha dharma mandala and have acquired proficiency in Vijayoga and who, according to the strength of their yogic capacities, engage in activities connected with their Self and their vehicles and are devoted to the Lord Narayana, obtain all the
powers open to the highest among the Dasas and enter upon the second stage—that of the Tirthas.
End of the third chapter of Yoga-Deepika.
The following is the translation from Siva siitra Vimarsini VIL Matrkacakra-sam bodhah, and may prove useful.
- Hence from the Guru, full of grace, the knowledge of the Matrkacakra is secured to the disciple.
A, isthe first ray of aham-vimarja, consciousness of Ego: anuttara (supreme). She is Jnanaéakti (Kula-svartpa). (1)
A, Anandarapa, of the nature of bliss. (2)
i, i. She first illuminates the States of desire and lordship, iccha and isana. (3-4)
u, u. She then exhibits the rise, unmesa of knowledge, and its:
obscuration (Gnata) on account of the development of objective. cognition. (5-6)
ri, These letters indicate the two functions of ichha Sakti vizself-illumination and illuminating the world, Hence, by illuminating the world with her own light, she is immortal. But the other
seed-letters called sandhydkga (viz. e, ai, 0) can not be produced by merely illuminating the world. (7-8)
e, The three angled seed letter is produced by the union of anuttara, 4nanda and iccha. (9)
Second Night, Ch, II 133
o. Produced by the union of anuttara, Gnanda and unmesa. It
embraces the Kriyasakti. (10)
ai, au, The six angled seed-letter and the trident seed letter. By the union of two seed letters already described.
Thus all these are due to the union of the three Saktis, because in them Kriya Sakti is predominant, pervaded by Jnana Sakti and Iccha Sakti. (11-12)
m, Vindu, indicates the knowledg universe down to the physical world. (13)
h, Visarga, a double Vindu, indicates the simultaneous inner and outer manifestation of the universe. (14)
e of the oneness of the
the (inner)
Thus the inner (subjective) states of consciousness, that of the
world comes out of anuttara. This inner universe is
vowels ; the outer, that of consonants.
ole universe ending e 25 letters from ka from that of i, es five fold
In the outer creation, She evolves the wh with Purusa (26 tattvas) corresponding to th to ma, ‘Ka’ series from the sakti of a, cha series n from u, ri, li, each Sakti of the vowel becom
and produces the five lower saktis of the consonants. a, va, are called antastha in
the kaicuka, nisati, led dhadrana, standing on
and soo
The next four letters ya, ra, |
Siksi, because they stand on Purusa within vidya are ca
etc. These four (viz. niyati, kala, raga, e universe,
in the Vedas, because they support th
Purusa, the _Knower. e called usma because they use
and identity is felt gakti s of which the last ha is
The next four ga, sa, sa ha ar (unmisita) when difference is destroyed then manifests in the form of these letter the lester of immortality.
Aiter this She manifests the letter that is the life-seed pranavija, ksa. It is filled with the éakti of anuttara and with andhata. Anuttara is a, hence its derivative, ka, anahata is ha, which is sa, hence sa. Thus ksa, is a, ha, j.e. aham which is the meaning and name of all this world, filled as it is in the light of the
134 N4rada Pajjcardtram
six adhvas. These six adhvas are said by Krsnadasa to be maya, Kala, vidya, raga, Kala, niyati. Thus by taking the first and last letters, a and ha together, we get aham, the world formed by the Saktis of Siva, called anuttara and anahata, This is the secret of Ahamvimarsa, which is also mantravirya As said by Paramesthi Sri Utpala Deva, the venerables: “When prakasa, (pure conscioushess) is tranquilised in the self, it is called ahambhava, consciousness of self ; it is called tranquility (visranti) ; because then all desires are known. Its characteristics are independence, activity and lordship.” The secret of the matrika so far explained has been shown to be the kutavija, ksa, formed by the union of ka and sa, which proceed
from the saktis derived from anuttara. Thus has been expounded a very sacred teaching,
The knowledge of the Matrika cakra causes one to enter one’s own nature which is a mass of bliss of consciousness. Cakra is the totality of the Saktis above discribed, anuttara, Ananda, iccha etc. Matrika is that which is referred to in ‘‘Theie is no knowledge superior to that of the matrika.”” It is said in siddhamrta “‘The Kundalini who is of the nature of consciousness, is the life of all the seed letters. From her is born the three, called Dhruva (same as anuttara), Iccha, Unmega ; them the letters from a3, Uy ts 1; up to visarga. From visarga, ka to ma five fold, outer and inner, in the heart is sound, in the cosmos. The vindu works from the heart to the head, Mantras without the letters a to ma are useless as the antumn cloud. The characteristics of a to ma should be learnt from the Guru who is learned, who is Bhairava, who is God-like and is to be reverenced like Myself (Siva). Then’ knowing it, one sees everything as mantra.’ In the Spanda, this is in directly : sown in the Passage beginning with ‘This Sakti of Siva is tinged by Kriya. It influences Pasus. the bondage of Samsira, Rightly understood it helps one to attain siddhi.” To the man who has acquired a knowledge of matrikacakra, the body is the sacrificial focd which the great Yogis throw in the fire of consciousness, for when this wrong motion of the body is gone, they are always absorbed in pure consciousness.
Left free, it creates
Second Night, Ch, IlI 135 It is said in Vijfiana Bhariava :—‘‘When in the fire in the temple
of the great Void, elements, organs, and objects with the manes
are sacrificed, that is homa (sacrifice) ; cetana (conciousness) is
the sacrificial ladle (sruk).”
In Timirodghata ; ‘“O Devi ! one flies jn the hall of the sky by eating the limbs of one who is dear, who is a friend, a relative, a giver, who is most dear.” This means that the function of the body in subserving cognition should be put an end to. In Gita, too: “Others burn the functions of all sense organs, and the activities of prana in the fire of the yoga of self control illuminated by the light of knowledge,” (IV.27). In Spanda, it is referred to in (Karika, 9) ‘‘when the agitation is quelled that is the final stage.” Here agitation is the identification of “‘I” with the body, etc , as explained by Bhatfa Kallata in the vrtti. To him know-
ledge is food.
Krgnadasa, quoting from Paratr the matrikdcakra: The 15 vowels a th is the Sun and Moon. Ka to ma are the 26 tattvas from the ear
to Puruga. Ya, to va are Vayu, Agni, Varuna, and Indra $a to ha author and makes
are the § Brahmas. He also quotes some other : ya to va to be the tattvas, Maya to niyati and the 5 ce ca to be the 5 faces of Siva, corresponding to the five hig
imsika, very clearly explains re the 15 tithis. The Visarga
tattvas.
The main principles of. the Matrikacakra are these ? ; The vowels indicate the Saktis, a the jnana-Sakti. i, the iecha-Sakti, and u the Kriya-gakti. The consonants indicate the objective
universe. The 25 letters from ka to ma represent the lower et of the Siva school. The other letters represent the higher tattvas ;
and kga the last is the prana vija, the life seed.
A man who has acquired a knowledge of the Matrikacakra must try to transcend the limitations of his body ; if not, he will become a prey to illusions.
Complete chapter-aligned witnesses. Sanskrit/IAST is the GGM complete amended text, version 1.1, based on Vijñānānanda’s 1997 edition; the displayed Devanagari is transliterated directly from that proofread IAST witness. English is Swami Vijñānānanda’s complete translation, printed pages 115–135 (scan pages 132–152). It was extracted with Tesseract 5 English OCR from the 200 ppi published scan, with chapter boundaries controlled against the printed contents. No unsupported verse-by-verse equivalence is asserted.