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ESSENCE OF CHAPTER 29 OF SRI

TANTRALOKA

1. This Chapter is devoted to


deliberation on the system of worship
in keeping with the provisions of the
Kula School.

2. This School of worship permits


taking of wine considering its
enjoyability and as a stimulant of
consciousness leading eventually
close to Bhairava.

3. The external world should be seen


as illuminated by one's own
consciousness and hence needs to be
worshipped as such.

4. Here is a reference to the


Kuleshvari Devi who assumes the form
of the Great Mother both higher and
lower. Shiva is her hero. She needs to
be worshipped in her conjugal
relationship with Shiva and gods as
sparks emanating from her.

5. The sounds of the alphabet serve as


lamps of illumination and therefore,
they, too, need to be worshipped.

6. Regarding oneself as the sacred


seat of Lord Shiva and hence as
indwelt by Shakti in the cakras, she
should be assigned seats in it by way
of according worship to her.

7. The aspirant needs to think of


himself continuously that he is
nothing but a sheer conglomeration of
Forces of Consciousness.

8. There is also a reference to the


worship of heroic ladies in a conjugal
form and as having risen above
worldly feelings.
9. Muttering of the mantra ham and
sa with respective expansion and
contraction of the relevant organs of
the body needs to be done with sense
of oneness with Shiva.

10. Japa is a kind of articulate


contemplation while oblation to fire is
offering to the fire of consciousness at
the end of the japa.

11. Consciousness is essentially


boundless which, however, has got
bifurcated into this and that, stasis
and dynamics owing to its self-
obliviousness.

12. There is a reference to formation


of the six-sided triangle born of the
result of putting two triangles one on
the other and as quite favourite of
yoginis.
13. The child born of such a mating of
the male and the female in which they
become replete with the supramental
delight, is sure to remain redeemed
even while alive. He is known as
yoginibhuh, a child born of a yogini.

14. The act of procreation has been


characterised as the most primeval
form of sacrifice.

15. The human body is the best


emblem of Shiva contain as it does
the three tridents first in the form of
that of the void as the abode of the
three goddesses known as para,
parapara and apara, second in the
form of breasts and the navel and the
third in the form of the genitals.
Besides that, it is also the abode of
gods in the form of cakras functioning
under the rulership of the Self.
16. Having purified the disciple
through the bath and mantra, the
teacher needs to infuse his body and
soul with consciousness as innate to
Bhairava.

17. Having been infused thus bodily


as well as spiritually, the disciple
comes to experience delight, tremor
and drowsiness.

18. Having thus been redeemed of the


trap and associated with Shiva, the
disciple needs to elapse the rest of his
life having reconstructed his
personality out of elements drawn
from the sanctified state of being. If in
anyone of the disciples such changes
do not take place, he needs to be
rejected from the discipleship.

19. Hence onward is going to be


deliberated on another form of
initiation known as sapratyaya,
accompanied by proof, and as taught
to me by my honourable teacher
ambhunatha.

20. Under this initiation the initiate


needs to infuse himself wholly with
the force of consciousness and remain
so in all the five states of
consciousness, namely, that of
wakefulness, dream, sound sleep, the
fourth and the transcendent.

21. Having taken the bath along with


lighting of earthen lamps sixty-four in
number, the teacher becomes famous
as redeemer to liberation.

22. Kriya-yoga is the technique of the


atomic individual to Shiva-hood.

23. There is a mention of another form


of initiation known as vedha-diksha
under which the teacher pierces
directly through the inner being of the
disciple having passed along the row
of cakras.

24. Vedha- diksha is imparted via six


means, namely, mantra, nada, bindu,
shakti, bhujanga and supernal force.

25. Entry into the central nerve,


susumna, is difficult to attain. Having
understood the way to enter into it,
however, the teacher may redeem
even ordinary people.

26. The way to entering into it is the


seating of the teacher and the disciple
face to face each other and make
entry into the face and the form of the
disciple by the teacher via his face
and form until both happen to meet
each other on the common ground of
consciousness.

27. The disciple should take wine only


on such occasions as the beginning,
midway and end of sacrifice and
worship of the teacher and never in
the company of those who are
engrossed in greed, delusion, pride,
anger and attachment.

First complete English Translation of


Abhinavagupta's Sri Tantraloka and
Other Works by Professor Satya
Prakash Singh and Swami
Maheshvarananda; Vol. VII (
Authors) in Print. Expected by June
2014

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