Tantric Sex - Volume 1

Tantric Sex

Volume 1

Copyright © 2020 Gabriel Alfonso Arce

All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher, except in the case of brief quotations embodied in critical reviews and certain other noncommercial uses permitted by copyright law. For permission requests, write to the publisher.

ISBN: 978-1-63649-655-9

Cover artwork by Deliisium (2020)

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Editing by Georgina Klómer, Balázs Zubák

First printing edition 2020.

Published by Gabriel Pradīpaka (Gabriel Alfonso Arce)

info@parabhairavayoga.org

www.parabhairavayoga.org

Tantric Sex

Volume 1

As a part of the Kula rite taught by eminent

Master Abhinavagupta in the 29th chapter of

his venerable Tantrāloka

(Accompanied by the Jayaratha’s commentary)

Translation and explanation by

Gabriel Pradīpaka

(Founder of Parabhairavayoga)

2020

Parabhairavayoga

So much illusory remoteness, such a huge language barrier, so many initial inconveniences, so much hidden love, so many laughters and a secret possession, the usual foolish mistakes at the beginning, two countries hardly ever helping us, but on the contrary, constantly putting obstacles in order to dissolve our already perfect union.

So much patience, so much cheerfulness along with some tears. So many health problems with these bodies where we decided to live in. So many disciples around came to add Bliss to our perfect Bliss. Some of them stayed, while others, desirous to jump back into their blissful essential nature, merged again into the unfathomable Ocean of Consciousness.

And You, oh beloved Śakti, the constant helper in all I do every day. Perfect wife, perfect mother, perfect nurse and perfect disciple. Guru-s are generally considered to be people beyond the trifles of ordinary life, always concentrated on the Supreme Self and the whole time dissolving the frisky duality manifested by the Great Lord of all —our beloved Parabhairava—.

Anyway, Guru-s are not like rocks, but they are full of the Life of all lives. In spite of their apparent indifference to the notion that this world is a manifestation different from the Lord, they keep a hidden heart where to enjoy a droplet of harmless duality. It is from this hidden heart that I dedicate this book to You, perfect wife, perfect mother, perfect nurse and perfect disciple!

Gabriel Pradīpaka

Foreword

This exceptional book is destined to shed light on an ancient and thoroughly mystical practice of the Kaula school of Indian Tantricism. To reach this, Gurujī translated the 29th chapter of Abhinavagupta’s Tantrāloka, which contains the most detailed explanation of the Tantric sexual tradition, including the theoretical background as well as its related rituals. He translated the full commentary of this chapter by Jayaratha, the only commentator of the magnus-opus of Abhinavagupta.

As usual, Gurujī’s word-for-word translation is enriched with his necessary explanations, but the reader can also find tables included with the purpose of displaying complex philosophical theories connected with the main topic.

Taking into account the difficulty of such a mystical tradition, which -though it has deep scriptural background- is strongly established on a-thousand-years-old spiritual transmission, Gurujī’s effort is enormous, as he managed to explain this ancient sacrifice to the minds of our modern era. Despite his hard work, the reader needs an open-minded attitude to be able to deal with the level of the teachings in this book.

Dávid Durvāsās

Parabhairavayoga Center

May, 2020 – Budapest, Hungary

Preface to the First Edition

I am very pleased to present for the first time this book which deals with Tantric Sex as a part of the Kula sacrifice.

A little history: Tired of the constant association of Tantra with sex alone, tired of so many distortions in the original teachings, etc., I decided to help alleviate the situation a little at least. To do so, I decided, first, to translate the entire 29th chapter of venerable Tantrāloka in Sanskrit, in which Abhinavagupta, its author, speaks about Tantric sex as a part of the complex Kula ceremony. After doing so, I firstly published my own translation of this chapter in my own website (‘https://www.sanskrit-trikashaivism.com’). Next, I started with the hard task of translating from Sanskrit the complete commentary by Jayaratha on this very chapter. Finally, I added my own explanations when necessary. Many times, I did not need to explain anything at all as Abhinavagupta and Jayaratha were clear enough, but at other times I needed to add explanations of different extensions according to the complexity of the topic under discussion.

I received the Śakti or Power of my Guru, Svāmī Muktānanda Paramahaṁsa, thirty-seven years ago, which opened my eyes to my own Self. Six years after that, in 1989, I started my serious studies in Trika Shaivism and Sanskrit. In short, I have been studying and teaching Trika Shaivism and Sanskrit for the last thirty-one years. In 2010 I became a Guru after receiving His full Grace. And in 2016 I founded Parabhairavayoga (a new Yoga based on the glorious teachings of Trika Shaivism). An important thing I need to make clear from the beginning: Tantric sex is NOT a part of my Parabhairavayoga. Why? Because it requires an openmindedness and freedom most people do not have at this time. Nonetheless, despite it is not included in Parabhairavayoga, I decided to publish a book about this important subject-matter for the sake of removing so many doubts and misunderstandings.

May you have so much delight reading this book as I had writing it!

Iti Śivam – May there be welfare for all!

Gabriel Pradīpaka

Parabhairavayoga Founder

May, 2020 – Moscow, Russian Federation

Introduction

Before starting with this introduction, I want to express my heartfelt thanks to Dávid Durvāsās and Balázs Zubák for their invaluable help in the making of this book.

The present book deals with Tantric Sex as taught by eminent Abhinavagupta in the 29th chapter of his venerable Tantrāloka. I, Gabriel Pradīpaka, founder of Parabhairavayoga, am now giving the translation of the full chapter together with the scholarly commentary called Viveka, which was composed by Jayaratha. At the beginning of the translation you will receive information about the configuration of the fonts and the colors, in order to differentiate what was written by Abhinavagupta, Jayaratha and myself.

Parabhairavayoga was born in early 2016. This Yoga is not coming from the intellectual speculation of someone who one day just had an idea, but it is firmly rooted in the great Trika Shaivism and in the teachings coming from my own spiritual lineage (from Bhagavān Nityānanda, Svāmī Muktānanda, etc.). It is completely adapted to the modern times. It does not require anybody to abandon his family, job, etc. to get Liberation from repetitive afflictions. On the contrary, it encourages the attainment of Liberation even in the middle of daily activities. I am speaking about Parabhairavayoga not only to inform you about it, but as an excuse to repeat again that ‘I am NOT including Tantric Sex’ in Parabhairavayoga.

Broadly speaking, the structure of the book follows these outlines in general for both the original scripture and its commentary:

A.      The text in devanāgarī (Sanskrit signs).

B.      The text in IAST (International Alphabet of Sanskrit Transliteration)

C.      Word-for-word translation (in detail).

D.      Normal translation (if you want to read the text directly).

Additionally, I am now giving you, in advance, instead of a extremely long description created by myself, the pure text of the entire chapter 29th composed by adorable Abhinavagupta:

Now, here, the secret rite is spoken for the appropriate qualified aspirants. Moreover, all this worship is described according to the Kula’s procedure||1||

Also, (all this worship) is (only) applicable to the most elevated Guru-s and disciples. The essence (of this worship) was expressed by the Supreme Lord in Kramapūjanatantra. (Or alternatively this second line in the stanza can be translated like this:) The Supreme Lord said that the essence (of this worship lies) in the worship, (if you will excuse the repetition), of the succession (of Guru-s and their wives)||2||

That which happens in one month in the case of (a mantra) prescribed in the succession of Perfected Beings -viz. the fruits being received after one month practicing a mantra coming from the lineage of Siddha-s or Perfected beings- does not happen by means of a multitude of mantra-s of different kinds -coming from other traditions- in thousands of years||3||

And Kula (is) the Power, Efficacy, Superiority, Freedom, Vigor, Potency, Mass, Consciousness and Body of the Supreme Lord||4||

The sacrifice of the one whose multitude of doubts has been eliminated because he sees all the things like that -viz. as the essence of the expansion of the Lord and His own Power- (is) of that kind indeed||5||

Whatever a hero performs/practices through mind, speech/word and body to attain such a confirmation -i.e. that all the things are essentially the expansion of the Lord and His Power- is called the Kula sacrifice||6||

The Kula sacrifice is sixfold: ‘(1) External (or based) (2) on Śakti, (3) on the pair, (4) on the body, (5) on the path of the vital energy -viz. on the middle subtle channel, i.e. on Suṣumnā- (or) (6) on the intelligence -viz. on the intellect-’. (And) it (also) has (multiple) subvarieties||7||

That (ritual) which (consists of) bath, maṇḍala, fire pit, the sixfold nyāsa -i.e. the six acts of placing one’s own hands on different parts of body while repeating mantra-s-, etc., is of no use here, but if it is done, there is no harm in that||8||

In Triśirobhairavatantra, the Kula sacrifice is said to be based on knowledge and knowable, (and) devoid of the six maṇḍala-s and all the enclosures/coverings||9||

In this sacrifice, the wise man should use that substance which, being immersed in the nectar of the left-handed path, (is) forbidden in the series of scriptures||10||

It is also said in venerable Brahmayāmalatantra that the liquor (is) the sap of Śiva. Without it, there is externally neither worldly enjoyment nor Liberation. It (is elaborated) from flour, honey and molasses.

It has certainly a feminine form, a neuter form and a masculine form (and) gives a prior and subsequent enjoyment. But (the liquor) coming from the grapes -viz. wine- (is) supreme splendor, (is) Bhairava (and) free from the forms -i.e. free from the feminine, neuter and masculine forms-.

This (wine is) itself the sap. (It is) pure (and) consisting of light, bliss and consciousness. (It is also) perpetually dear to the deities. Therefore, (a wise man) should always drink it||11-13||

In venerable Kramarahasya, (this topic) has been ascertained by the Supreme Lord. (There,) it is said that the threefold mystery in the Kula sacrifice (is as follows): ‘The vessel, the place of sacrifice (and) the lamp’.

Of those, the vessel (comes) from a meeting with Śakti. The place (of sacrifice) is called the earth, the cloth and the skull -lit. the seat of the body-, and (each of them) is progressively placed over the other.

The lamps arise from clarified butter. The cows are indeed called deities who move on the earth. Knowing in this way, the follower of Kula should be careful regarding those three (things)||14-16||

Therefore, knowing the prevalence/supremacy of the vessel, he should be here free from doubts with reference to the substances which have been mentioned by Śambhu, because doubt (is) an impurity||17||

After entering the sacrifice hall -lit. the house of sacrifice- —which is rich in fragrances and incense—, (the follower of Kula), facing north-east, should, in regular order, perform the cleansing/purification —which consists of heat and growth according to the division of hot and cool— by means of Parā or Mālinī in the regular order (and) in the reverse order. Or else (he might perform this cleansing/purification) through the Mātṛsadbhāva mantra||18-19||

If (the follower of Kula) is desirous to perform an initiation, he should (mentally) carry out -lit. (there must be) a carrying out of- nyāsa on that course to be purified. After that, he should cause the things to be purified to become immortal by Śakti alone||20||

Mālinī enclosed by Parā, or -lit. and also- enclosed by Mātṛsadbhāva, or alone... those (are the ways in which Mālinī is to be used) in all the rituals||21||

He should fill the vessel with substances which are motives and fruits of bliss. There, through unity with the mantra-s which have been mentioned, he should bring (himself) to the State of the Self of Bhairava||22||

On that account , (the follower of Kula) should please (in two ways) the Full Self who resides in the primary and subordinate circles (of goddesses): (1) Externally , by (sprinkling) drops up and down , (and) (2) internally , by drinking (that which is in the vessel) ||23||

So, he should worship externally whose stream of his own rays is full (and) who, due to a springing tendency to activity, desires to see such a Self outside||24||

Now, on a splendid red cloth which is twelve-fingers wide (or even) twice or thrice larger, on a ground whose color is a beautiful vermilion or which is furnished with lapis lazuli; then, in a receptacle —which could be a coconut or a skull— filled with wine; or else -to express it more clearly-, on the assemblage -lit. on the assembled form- that is on the maṇḍala ... the wise man should perform the sacrifice there —on such (an arrangement of things)—.

This method is described (in the following manner:)

On the northern side, from the Rudra’s corner -i.e. from the northeast- to the northwest, (the wise man who is a follower of Kula) should worship Gaṇeśa, Vaṭuka, the three Guru-s, the Siddha-s, the Yoginī-s (and) the Seat. On the eastern side, beginning from beneath Gaṇeśa, he should then worship the group of Siddha-s at the four cardinal points, ending in beneath Gaṇeśa.

In the east (lie) Khagendra, Sahavijjāmba, together with Illāīambā, (as well as) Vaktaṣṭi (and) Vimala, accompanied by Anantamekhalāmbā. In the south (lie) Kūrma along with Maṅgalā Śakti, (and) Jaitra together with Illāīambā as well as Avijita accompanied by Ānandamekhala. In the west (lie) Meṣa with Kāmamaṅgalā, Vindhya together with Kullāīambā, and also Ajita with ever-young Mekhalā. In the north (lie) Macchanda, Kuṅkuṇāmbā and six pairs of Qualified Ones. From northwest to northeast, (there is also) a second group of such (Guru-s). Those six (Guru-s are), in due order, (as follows:) ‘Amara, Varadeva, Citra, Āli, Vindhya and Guḍika’||25-33||

Those six śakti-s (are the following:) Sillāī with Eruṇā, as well as Kumārī and Bodhāī, together with Mahālacchī and Aparamekhalā||34||

These Qualified Ones are to be honored to whom (does belong) this manifold lineage which is uninterrupted, varied (and) constituted by disciples and disciples of disciples||35||

(In such a lineage, the name of those disciples and disciples of disciples) ends in ‘ānanda’, ‘āvali’, ‘bodhi’, ‘prabhu’, ‘pāda’ as well as in the word ‘yogi’. These traditions are (so. There is) a group of six mudrā-s or seals. It begins, in sequence, from the right thumb, and ends in the right little finger as well as in the left little finger. The secret places (are), in sequence: ‘Dvādaśānta, Ūrdhvakuṇḍalinī, Baindava -the place between the eyebrows-, heart, navel and Kanda -the bulb which is the origin of all the channels in the subtle body-’. This (is) the set of six houses -i.e. the residences of the plenipotentiary princes-, (six) small cottages -viz. the places for begging- and (six) seats in due order: Śavara, Aḍabilla, Paṭṭilla, Karabilla, Ambibilla, Śarabilla -the six houses-; Aḍabī, Ḍombī, Dakṣiṇa, Billa, Kumbhārikā, and the one called Akṣara -the six small cottages-; Devīkoṭṭa, Kulādri, Tripurī, the one called Kāma, Aṭṭahāsa and Dakṣiṇapīṭha -the six seats-||36-39||

Thus, if the one who is conversant with (such) conventions wanders around pīṭha-s or seats, desirous to get supernatural powers, he quickly obtains whatever is to be gotten from the mouth of the Yoginī-s||40||

Bhaṭṭa, Indra, Valkala, Ahīndra, Gajendra, along with Mahīdhara, these ones being ūrdhvaretasas -the ones who keep their semen moving spontaneously upward-, are not included in the state of the six Qualified Ones||41||

(In the case of) the one who is qualified, (there is) an expansion of semen on the Kula path. (However,) they -the ones who are not qualified-, on account of (their) non-expansion of it -of semen-, are called ūrdhvaretasas -the ones who keep their semen moving spontaneously upward-||42||

And other Guru-s and their wives are mentioned in venerable Kālīkula. (These) bodiless ones fearlessly play with various bodies.

Desiring (to remain) -i.e. because the bodiless ones desire to remain- in the sphere of a play (leading to) a (spiritual) awakening -lit. in the sphere of an awakened play-, the Kula-related (Knowledge) shines in that which springs from them -from the bodiless ones-. Having such a nature, Guruhood (is) established/stated in them -lit. there- -viz. they are Guru-s-.

They -such Guru-s and their wives- are not to be particularly honored (but rather) they must only be remembered. Afterward, Mālinī is to be worshiped in due order, together with Mātṛkā between northwest and southeast -Vāyu and Vahni (the gods of air and fire) are the regents of those quarters-. Next, the group of mantra-s (is to be worshiped) inside -i.e. at the center-.

She, Consciousness, (is) here the Mistress of Kula who has been called Prabhvī (and who resides) in Kula, which -i.e. Kula- consists of a wheel constituted by mantra-s, Siddha-s, vital energy and the instruments of intelligence.

She (primordially resides) at the center as the venerable Goddess Parā whose form or nature is Mātṛsadbhāva. Next, She has to be worshiped, through Her transference, as Aparā, and then as Parāparā. And She is to be worshiped as a single Heroine, or else along with the Lord of Kula||43-48||

(On the one hand,) the swollen Power flows forth, (and) on the other hand, Bhairava is rejoicing. By resting in the Bliss of (their) Union, (the follower of Kula who is also Bliss) honors the Pair -viz. Bhairava and His Power- in this way.

He should here worship, (in the form of) the multitude of deities, the Stream of rays of Consciousness whose form is a Great Light, which -i.e. the Stream of rays- is like sparks of fire||50||

Inside -in the center-, the group of twelve is to be worshiped. After that, (he should worship) the group of sixty-four or the group of four or as he wishes -lit. according to wish-. What is the number indeed with reference to the rays of light?||51||

Māheśī, Vairiñcī, Kaumārī and Vaiṣṇavī reside in the four cardinal points. Aindrī, Yāmyā, Muṇḍā and Yogeśī (reside) in the corners starting from the northeast.

(This) group of eight (goddesses also consists of eight gods) beginning with Aghora and ending in Pavana -or Pivana-. Next, regarding this group of eight (goddesses and gods), it is to be worshiped as consisting of (true) pairs -viz. as consisting of true couples- by perceiving the bliss of the union (of such gods and goddesses).

This very rite is prescribed with respect to the sixty-four —which are variously displayed in the rite under multiple names—. The row of lights should be that number -i.e. sixty-four-||52-54||

But in venerable scripture Ratnamālā, (the number of) lamps (is) the number of letters. The wise man counts the letters according to the Vidyā who is mainly worshiped||55||

Or he could perform the worship of Kula together with (visiting) seats, sacred places, etc., such as it has been stated by the Supreme Lord in venerable Mādhavakula||56||

To attain enjoyment and Liberation, he should worship the group of four in the Krama system —manifestation, maintenance, withdrawal and the unmentionable/unspeakable aspect— and simultaneously visit -lit. along with- seats and cemeteries||57||

(This rite has to do with) the Self or (with) the group of Śakti. Moreover, he should remember this ritual of the Supreme Lord by placing (twenty-four pīṭha-s or seats) on the body, which is called ‘Seat’||58||

(The exact placing of the twenty-four pīṭha-s or seats on his part is as follows:) (1) (He should place) Aṭṭahāsa on the place of śikhā or tuft of hair, and (2) Caritra on Brahmarandhra -the hole of Brahmā in the crown of the head-; (3) Kaulagiri on the ears and (4) Jayantikā on the nostrils; (5) Ujjayinī on the eyebrows (and) (6) Prayāga on the mouth. Besides, (7) (he should place) Vārāṇasī on the heart; (8) Śrīpīṭha on both shoulders; (9) Viraja on the throat; (10) Eḍābhī on the stomach; (11) Hālā on the navel; (12) Gośruti on the Kanda -i.e. on the bulb which is the origin of all the channels in the subtle body-; (13) Marukośa on the organ of generation; (14-17) Nagara, Pauṇḍravardhana, Elāpura (and) Purastīra on the buttocks and thighs, starting with the right side; as well as (18-21) Kuḍyākeśī, Sopāna, Māyāpū and Kṣīrakā on knees and shanks; (22-23) Āmrāta and Nṛpasadmani on both ankles. Nevertheless, (24) (he should place) Vairiñcī on the soles -lit. on the supports of the feet- (as) the holder at the end of Kālāgni||59-63||

‘Neither I am nor another is. I (am) powers that are alone -i.e. that are not connected with anything else-’. He should, by mere recollection, maintain such a tendency -i.e. such an attitude- always||64||

No lunar day, no lunar mansion (and) no fasting are prescribed -lit. is prescribed-. The one who is delighting in (his own) mode of leading life -lit. delighting in (his) villager’s duties- becomes successful by constant remembrance indeed||65||

The husbands (belong to the following nine varieties:) ‘(1) A man of the lowest caste, (2) a black one, (3) a butcher, (4) an archer, (5) a saddler, (6) a distiller or vendor of spirituous liquors, (7) a bone-breaker, (8) a fisherman and (9) a potter’. Their wives (are engaged) in the ninefold sacrifice in nine ways||66||

(The pīṭha-s or seats of those wives are the following:) (1) Saṅgama, (2) Varuṇā, (3) Kulagiri, (4) Aṭṭahāsa, (5) Jayantī, (6) Caritraka, (7) Āmraka, (8) Koṭṭam, (and) the ninth one is (9) Haimapura. And in their midst -i.e. in the middle of such wives- (remains) the main one, viz. the wife of the potter||67||

Here, She —i.e. Kuṇḍalinī, (who is the main wife)— presses the seed for separating the juice from the husk. The female leader of the seat, coiled up three and a half times, (which) is in Kanda -in the bulb which is the origin of all the channels in the subtle body-, circulates everywhere.

After striving to obtain the rising of the cakras -lit. wheels, circles-, Kuleśvarī is to be worshiped in the center. Saṅkarṣiṇī, the one who brings about withdrawal and growth, (should be worshiped) at the final portion -lit. at the final end- of that (as) a solitary heroine accompanied by the wheel or circle or with a consort inside the wheel or circle.

In the northeast, east, southeast, south, southwest, west, northwest and north, beginning with Aṭṭahāsa, (the follower of Kula) should worship each of the triads (of pīṭha-s or seats). Every single pīṭha or seat -lit. this- (is) placed in its own triad as it will be specified.

This very group of three, in succession, (constituted by) heart, Kuṇḍalinī (and) the space in the middle of the eyebrows, (represents,) respectively, cemeteries, sacred place arisen from the pīṭha or seat (and) the group of genuine Yoginī-s.

He should make and put in the middle of the sacrificial place twenty-four lamps which are eight-finger tall, which have a rounded top portion, whose wicks are red (and) which are (fueled) by clarified butter.

(There,) in the middle (of the sacrificial place), he may rather perform -lit. he should worship, honor- any rite or ceremony of his own. (However,) ‘Non-duality only, (and) not duality’, (this is) the Supreme Master’s -i.e. Parabhairava’s- command.

Here, in non-dualism, the mantra-s received -lit. conferred- from followers of Śaivasiddhānta or Viṣṇu are therefore endowed with impurity (and are also) lifeless since they are unable to bear so much brilliance.

Here, the supernormal power takes place after having left the jar, the blindfold, etc., the maṇḍala, the (big) wooden ladle, the small wooden ladle and the fire. (The follower of Kula) should worship Kṛśā -the thin-waisted Goddess- in the wine (and) in the vessel situated in the center (of the sacrificial place).

And in the case of the one who has performed this sacrifice day and night, on the next day, when the hero’s food has been prepared indeed, the mantra-s effortlessly succeed. Here, in the sacrifice, he should recite the’Pīṭhastotra’ or ‘hymn of the pīṭha or seat’ to bring good fortune -lit. in the name of bringing good fortune-||68-77||

Or rather, the wise man should worship, in succession, the forms (of the goddesses) —in pairs—, whose natures are heroic, as being ‘avadhūta-s’ (or) not connected with any ritual||78||

Moreover, after becoming the only Lord of the Kula Himself, he, as the universal form -i.e. as the one who is possessed of all the forms-, should satisfy all the śakti-s or powers -lit. ‘so many śakti-s or powers’, but here ‘so many’ is to be taken as indicating ‘totality’- by copulating (with them)||79||

There is no succession at all -lit. indeed- in Consciousness consisting of Light because there is no absence of Consciousness. For that reason, the act of satisfying (is) devoid of time||80||

With reference to this succession, on account of the complete uprooting of the tree of duality, a discussion, separately, about the point or matter known as ‘āsana’ -lit. ‘the seat’, this topic is discussed in the chapter 15-, is not suitable. The Supreme Lord fully rests in the Abode of His own Powers, as it were||81||

After that, the japa or muttering (of mantra-s) must be performed, divided into portions involving three hundred thousand (repetitions), etc. It has been said in venerable Yogasañcāra (that) it -i.e. japa or muttering of mantra-s- is varied in nature||82||

"With reference to rising, association (and) peace -i.e. repose-, the japa or muttering (of mantra-s) -viz. repetitions- is said to be three hundred thousand.

With reference to face, flow of prāṇa and apāna (happening with exhalation and inhalation) -lit. going and coming- (and) thread, (with reference to) that which is called ‘Haṁsa’ (and with reference to) the pair of Śiva-s -viz. Śiva and Śakti-, these (repetitions) are said to be five hundred thousand, (and) every ten (repetitions the wise man) should make a ‘homa’ -i.e. an oblation should be offered to the fire-.

With reference to eye, flow of prāṇa and apāna (happening with exhalation and inhalation) -lit. going and coming-, mouth, Haṁsa and rosary, (and also) with reference to the conjunction of Śiva and Śakti, the japa or muttering (of mantra-s) is said to be six hundred thousand.

With reference to eye, flow of prāṇa and apāna (happening with exhalation and inhalation) -lit. going and coming-, ear, Haṁsa and mouth, oh beautiful One -i.e. oh beautiful Goddess-, (and also) with reference to hand and pair, the japa or muttering (of mantra-s) is said to be sevenfold -viz. seven hundred thousand-.

With reference to eye, flow of prāṇa and apāna (happening with exhalation and inhalation) -lit. going and coming- (and) ears, (with reference to) face, hidden place and Brahmarandhra (in the crown of the head), and also with reference to the middle point within the one hundred spokes (and) within the one thousand spokes, oh beautiful One -i.e. oh beautiful Goddess-, the japa or muttering (of mantra-s is) eight hundred thousand -though ‘rudra’ is the number ‘eleven’, i.e., the number is literally ‘eleven hundred thousand’ and not eight hundred thousand... anyway, Jayaratha, the commentator ‘tacitly’ considers this number to be ‘eight hundred thousand’ when he mentions that the next japa should be sixteen hundred thousand, i.e. double-. Here also a ‘homa’ -i.e. an oblation should be offered to the fire- (is to be made) every ten (repetitions).

With reference to eye, flow of prāṇa and apāna (happening with exhalation and inhalation) -lit. going and coming-, ears, face, inside the hole of Brahmā -viz. Brahmarandhra-, female breasts, hands, feet and the hidden cakra, he should practice twice -i.e. eight hundred thousand repetitions by two equals sixteen hundred thousand repetitions-"||83-88||

Wherever the eye goes, wherever the mind goes, there Haṁsa -according to Jayaratha, the commentator, it is prāṇa-, which assumes expansion and contraction, is to be practiced two times||89||

It -viz. Haṁsa- (is) the Self in the form of a contracted atom -i.e. the limited individual self-, Mātṛkā (and) Śiva residing in the body.

(The yogī) should not harbor thought(s) in this way: ‘It -viz. Haṁsa- (is) another, I (am) another -i.e. Haṁsa is different from me-’. (Why?) Because for the one who divides -i.e. who is dualistic-, supernatural power and Liberation are very far away -viz. they are not at all at hand-. Moreover, (the same reasoning about non-duality between the one repeating something and the thing being repeated is valid) with respect to the practice (of repeating) sixteen hundred thousand, etc. prāṇa-s -viz. Haṁsa-s- as it was mentioned before||90-91||

Solitude is said to be abandonment of the thoughts about pure and impure. Dwelling there, he himself -viz. the yogī himself- makes the oblation and mutters -viz. makes the repetitions-.

Muttering and the practice of the internal discourse -i.e. repetition- are essentially awareness of sound. Then, the dissolution of what one has been aware of in the Fire of Consciousness is said to be ‘homa’ or ‘the act of offering an oblation’.

And awareness which was mentioned before consists of the twelve goddesses. There -in those twelve goddesses-, in the two final (stages) of Consciousness -i.e. in the last two goddesses-, (there is) the offering of an oblation in the form of laya or dissolution.

The other ten (goddesses exist only) to approach that -viz. to approach those final two stages, i.e. the last two goddesses-. That is why, with respect to ‘homa’ -the offering of oblations-, (its number) is one tenth (of the number of repetitions) -i.e. the number of homa-s is ten times less than that of repetitions-. Venerable Śambhunātha -the Kaulaguru of Abhinavagupta-, the moon on the Ocean of Trika’s meanings taught (me that)||92-95||

But when he -i.e. the yogī- worships with