The Serpent Power (Sat-Cakra-Nirupana and Paduka-Pancaka)

And again : “ Let him meditate in its » pericarp on Vayu, who dwells in the region of Jiva,- as also on the Yoni-Mawciala, which is made beauteous by the presence of the Bana-Liinga. Let him there also meditate on Vayu® as united with Rakiwi and touch (Tvagindriya or Sparsha), and there, 0 Thou who pnrifiest, Jiva, Kundalini, and Rupa, should be placed in Sparsha (Touch), and then Jiva, Kuwdalinf, and Sparsha, should be placed in the Vishnddha.” 1 Attendant (Bpadevata) on Shiva, of whom Gawesha is the Lord. 2 Sic in text : Quaere Ghrawa or Prana in sense of Hangsa. » i.e., Gandha Tanmatra. 5 PnrawakariwJ— one of her names. 6 i.e., one who has a beautiful figure, the part being selected for the whole. ’’ “ Its ” — i.e., of Maaipura padma. 8 “ Its ” — i-e., of Anahatapadma. ® V ayu here is Isha the Lord of' Air. And again: “Let him meditate in its ^ pericarp on the Ethereal region, ^ and on Shiva accompanied by Shakini; and having placed Speech (Vak), and Hearing (Shrotra), in Ether, let him, O daughter of the Mountain, place all these and Sparsha in Shabda (Sound), and place Jiva, Kujidalini, and Shabda, in the Ajna Chakra.”

The above passages are from Kangkalamalini Tantra. “ Triangle ” in the above is the Triangle in the Muladhara, from which the commencement is made. Lang-kara should be meditated upon as within this Triangle. Leading of Jiva with the use of the Pranava is a variant practice. “ Visarga-nashakaminl ” : By Visarga is meant the agitation caused by an access of Kama (desire). The compound word means She who is striving to satisfy Her desire (Kama). The bringing of Jiva by the Hangsa Mantra is according to the teaching of some. “ Place of her husband ” (Patyau pade) ; This is the Bmdn, the Shiva in the Lotus of a thousand petals. Sadhaka should lead Her there, _ . . , The Bija Lang, Brahma, Kamadeva, Dakini-Shakti,;and the sense of smell (Ghranendriya) — all these are absorbed into Pnthivi, and Prithivi is absorbed into the Gandha-tattva. Jivatma, Kuftdalini, and Gandha-tattva, are drawn upward by the Pranava, and brought into the Svadhishfhana by the So’ham Mantra. This is the process to be applied right through. After leading Jiva, Knndalini, and Shabda-tattva, into Ijna Chakra, Shabda-tattva should be absorbed into Ahangkara which is there, and Ahangkara into Mahat-tattva, and Mahat-tattva into Sukshma-praknti, whose name is Hiramya-garbha, and Prakriti again into Pata-bin u.

The Mantra-tantra-prakasha says: “Let Vyoma (Ether) be absorbed into Ahangkara, and the latter with Shabda into Mahat, and Mahat, again, into the unmanifest (Avyakta) supreme (Bara) Cause (Karana) of all the Shaktis. Let the Sadhaka think attentively that all things beginning with Pnthivi are absorbed into Vishnu, 3 the Cause who is Sat, Chit, and Ananda. • sYisfmn is specified by this particular Tantra, but it may be any other Devata who is the Ishiadevata of the Sadhaka (see p. 151). THE SIX OBNTEES AND THl SEEPBNT POWER That, is, Mahat, which is all Shaktis (Sarvashakti), should be absorbed into Suk^Ama-praknti, who is known by the name of Hirajij/a-garbha, and that l^rak'r&ti should be absorbed into Para, by which is meant the Cause in the form of Parabindu. In this connection the Achiiryya has laid down the rule that the p^ross should be dissolved into the subtle. ^ C/. : It should be attentively considered and pi*actised that the gross is absorbed into the subtle, and all into Chidatma,^^ The absorption of all things, beginning with Prithivi and ending with Anahata, ^ takes place in the aforesaid manner ; that being so, the feet and the sense of Smell (Chrmendriyaj and all pertaining to Prithivi are dissolved in the place of Prithivi, as they inhere in Prithivi.

Similarly, the hands, the sense of Taste (Rasanendriya), and all that pertains to Water, are dissolved in the region of Water. In the region of Fire (Vahni-sthana) are dissolved the anus, the sense of Vision {Ohak.«/iurindriya), and all that pertains to Fire. In the region of Air (Vayu-sthana) the genitals, the sense of Touch (Tvagindriya), and all that pertains to Vayu, are dissolved. In the place of Akasha are dissolved the sense of Speech (Vak) and hearing (Shrotrendriya) and all that pertains to Akasha (Ether). In the Ajna Chakra the dissolution of Ahangkara, Mahat, SufeAmaprakriti, and so forth, takes place, each dissolving into its own immeditate cause. The letters of the alphabet should then be absorbed in the reverse order (Viloma), beginning with K^/ia-kara and ending with A-kara. By all things it is meant that “ Bindu,^’ BodhinI,’’ and so forth, which have been shown above to be causal bodies (KaranaSharira), should be dissolved in a reversed order (Yilomena) into the Primordial Cause (Adikara^^a) — the Para Bindu. Thus the Brahman alone remains. The process is thus described : “ The Sadhaka, having thus made his determination (Sangkalpa), should dissolve ^ the letters of the Alphabet in the Nyasa-sthana.*^ The dissolution of Kshot

1 Vide V. 40 and Commentary under it. ^ The places where the Yarwa have been placed in Matnka I^yasa. is in La, and La in Ha ; Ha, again, is dissolved into Sa, and ba into 8ha, and thus it goes on till A is reached. This should he very carefully done.” Also ^ : “ Dissolve the two letters into Bindn, and dissolve ' b. Dissolve Kala in Nada, and dissolve Nada and this into Unman!, and Unman! into Vi»?in-uYishnnvBktva should be dissolved into Guruvaktra.^ realise that all the letters are Bindu into Kala, in Nadanta, ® i — Let the excellent Sadhaka then dissolved in Earama Shiva.” By Vishnuvaktra is meant Pung-Bindu. “The Suryya,bindu is called the Face, and below are Moon and Fire.” “ Bindu is said to be the Male, and Yisarga is Prakn'ti.”^ All these authorities imply the same thing, and go to prove that it is the “ mouth of Yisfewu ” (Vishna-vaktm) where dissolution should take place. The following from Keshavacharyya “ also leads to the same conclusion : “ Lead Her (Unman!) into the Male, which is the Bindu ; lead Bindu into Paratma, and Paratma into Kaktattva, and this latter into Shakti, and Shakti into Chidatma, which is the Supreme (Kevala), the tranquil (Shahta), and effulgent.

We have seen that each dissolves into its own immediate cause. Nadanta is therefore dissolved in Yyapika Shakti, the Yyapika Shakti in Unman!, and Unman! in Saman!^ and Saman! in Yie/inuvaktra. When the letters have been thus dissolved, all the six Chakras are dissolved,' as the petals of the Lotuses consist of letters. « 2 i,e., that which is beyond Nada. See Introduction. 4 That is. the mouth of the Supreme Bindu (cited foom Sharada^ tilaka, Oh. Y,^vv. 134-136). Also of. Sharada, Ch. XII, 123, and Kularnava lY, 76. • i t - r om 5 Cf Sharada, Gh. XXV, v. 51. Also Nityashodashika, I, 201, and Kama-Kalavilasa (Yol. X, Tantrik Texts). v i., 6 Also called Keshava Bharat!— a great YaisA«ava tocher whc initiated Shr! Chaitanya the greatest among latter day Vaisfcwavas into Sannyasa or the path of Eenunciation. ,„v,:„i. Unman! is above Saman! . * THl BIX CEHTBIS AND THB SBEFENT FOWBE 1 Adivarwatmakam patram padmanam parikirtitam. ^ That is, Miiladhara where Brahma or Kamalasana is, DESCBlFnON OS’ THE SIX 0BNTBE8 ■ • Verse 53, The beautiful Kujidall drinks tlie excellent red^ nectar issuing from Para Sbiva, and returns from there where shines Eternal and Transcendent Bliss ^ in all its glory along the path of Kula/ and again enters the Muladhara. The Yogi who has gained steadiness of mind makes offering (Tarpa?m) to the Is/i^a-devata and to the Devatas in the six centres (Chakra), Dakini and others, with that stream of celestial nectar which is in the vesseP of Brahmantla, the knowledge whereof he has gained through the tradition of

He now speaks of what should be done after all the different kinds of Yoga described have been understood. The meaning ot this verse is fhat the beautiful Mali drinks the excellent necter issuing from Para Shiva, and having emerged from the place of EternS and Transcendental Bliss, She passes along the path of Hula and re-enters Muladhara. The Yogi, after having understood the different matters mentioned think of the inseparate union = of Shiva and Shakti, an mB«nfrkara says it is so coloured because it is mixed with the mensS luX Sh is symbolic, like the rest of this erotic imagery. Red is the colour of the Rajoguna. * Brahman is Eternity and Bliss. 3 The Channel in the Chitrimnadi. ■* The vessel is Kundalini. The Vishvasara Tanfcra says: “The petals of the Lotuses are the letters of the Alphabet, beginning with A.” i The Sammohana Tantra* describes the dissolution ^ of the Lotuses and the petals thus : “ Dissolve the letters frona Va to Sa of the petals in Brahma,^ and dissolve Brahma in the Lotus of six petals which contains the letters Ba to La, and which is called Svadhis/itMna. Do this as the Guru directs.” And so forth. And ending with :

“ The wise one should then dissolve it (Vishuddha) in the (Lotus of) two petals which contains the two letters Ha and Ks7ia, and dissolve the two letters which are in the latter lotus into Bindu, and dissolve Bindu into Kala.” ® We thus see that the four letters in the Muladhara are dissolved therein and Muladhara is dissolved in Svadhishthana. Proceeding in this way till the Ajna Chakra is reached, the letters Ha and Ksha. which are there are also dissolved at this place. Then the Lotus itself is dissolved into Bindu, Bindu into BodhinI, and proceeding in this way as already shown everything is dissolved into Para Bindu. M7hen the Ajna Chakra is dissolved all that it contains in its pericarp — Hakini, Itara-Limga, Pranava — are unable to exist without support, and therefore after the dissolution into Prakriti these also are dissolved into Para Bindu. 1 Adivamatmakam patram padmanam parikirtitam. That is, Muladhara where Brahma or Kamalasana is. 5 That is, the Bindu of the Ajua Chakra is dissolved into Ku«dalini. DESCEirnON OF THE SIX CBNTEE8 The beautiful Ku?i&Ji drinks tlie excellent red^ nectar issuing from Para Sbiva, and returns from there where shines Eternal and Transcendent Bliss ® in all its glory along the path of Kula,^ and again enters the Miiladhara. The Yogi who has gained steadiness of mind makes offering (Tarpaim) to the Is/i<a-devata and to the Devatas in the six Lntres (Chakra), Dakini and others, with that stream of celestial nectar which is in the vesseP of Brahmanda, the knowledge whereof he has gained through the tradition of

He now speaks of what should he done after all the different kinds of Togs described hove been understood. The meaning of this verse is that the beautiful Kuudali drinks the once lent nectar iaining from Para Shiva, and having emerged from the place of EteruS and Transcendental Elias, She passes along the path of Kula and renters Muladhjra. The Yogi, alter having understood the different matters mentioned (Tat-tad.dhyan»nantar»m), should think of the inseparat. unions ef Shiva and Shakti, and with the Red is the colour of the Rajoguma. a Brahman is Eternity and Bliss. 3 The Channel in the Chitriwinadi. ^ The vessel is Kundalini. To face p. 160. dbsobiption of mb six obntees it has been said ; “ Kuwdali, who is Bliss, 1 the Queen of the Suras, 2 goes back in the same way to the Adhara s Lotus/’ _ ^ The Bhuta-shiiddhi-prakara'^ta has the following : Let the Tattvas Pnthivi, etc., in their order, as also Jiva and Kundalini, he led back from Paramatma and each placed in its respective position.” She is then particularly described ; “ She is lustrous when first She goes, and She is ambrosial 1 when She returns.” “ Stream of celestial weciar ” (Divyamntadhara).— This is the excellent nectar which, as has already been shown, is produced by the unions of Shiva and Shakti, and runs in a stream from the Brahmarandhi-a to the Muladhara. It is for this reason that the Author says in v. 3 that » the Brahmadvara which shines in Her mouth is the entrance to the place sprinkled by ambrosia.”^

“Knowledge whereof he has gained through the tradition of the Gurus” (Yoga-pararapara-viditaya).— This qualifies “Stream of Nectar ” It means that the knowledge is gained from instructions (in Yoga practice) handed down traditionally through the succession Which is in the vessel of Brahmdnia ” (BvahmBndahhdnda- sthitam) -This qualifies Amnta (nectar).« The vessel or support (Bhanda) on which the Brahmaada (universe) rests is Kundalini. Kundalini is the Bhanda as She is the Source (Yoni) of all. By Daivatam ^ is meant the Is/iiadevata and Pakini and others in the six Chakras. It has been said : “ 0 Deveshi, with this nectar should offering (Tarpana) be made to the Paradevata, and then having done Tarpawa to the Devatas in the six Chakras, and iMudrakara — that is, Anandarupini ; for Mudra=lnandadayim. Mudra is derived from Mud=ananda (bliss) + Rati -dadati (gives); Mudra therefore means that which gives bliss. _ nvaVi-as 2 Sura=Deva. Here the different Devas in the Chakras. ' 3 *.e., Muladhara. . x • vf 4 Because ambrosia (Amnta) gives lite. compared to a Bhaada and tne UnL^st 0l Lcorkng to Kalicharana, offering is made to the Devatas of the Amnta which Kuwc^ali has drunk. 7 Daivatam is the collective form of Devatas.

THE SIX OENTBIS AND fHE SIEPINT POWIB The Yogi who has, after practice of Yama, Niyama, and the like,^ learnt this excellent method from the two Lotus Feet of the auspicious Diks/fca-guru,^ which are the source of uninterrupted joy, and whose mind (Manas) is controlled, is never born again in this world (Samsara), For him there is no dissolution even at the time of Final Dissolution.^ Griaddened by constant realisation of that which is the source of Eternal Bliss, ^ he becomes full of peace and foremost among all Yogis.^ He here speaks of the good to be gained by knowing the method of Toga practice. From the lotus feet of his auspicious Dlhshd-guru, which are the source of uninterrupted joy (Shri-diksM-guru-pada-padmayugalamoda-pravahodayat).— Amoda means joy or bliss; and by Pravaha is meant uninterrupted and continuous connection. Amoda-pravaha therefore means Nityananda, or Eternal Bliss Bliss such as this comes from the Lotus feet of the Guru, which also lead to a knowledge of Yoga practice. The Dik5-/ia’-guru is here spoken of as he is the first to initiate, and also by reason of his pre-eminence. But in his absence refuge 2 The Guru who has given him initiation. 5 Batam — lit., “ of the Good

DESOEIPTION OP THE SIX CENTRES Ibd may be sought with other Gurus. It has therefore been said: “ As a bee desirous of honey goes from one flower to another, so does the disciple desirous of knowledge (Jnana) go from one Guru to another.” ^ _ “ Gladdened hy constant realisation of that which is the source of Eternal Bliss ” (Nityananda-parampara-pramudita)— i.e., •who is united with the Stream of Eternal Bliss. “ Foremost among the good ” (Satam agram)— i.e., he is counted to be foremost among the good who are the Yogis. He here speaks of the good to be gained by the study of the verses relating to the six Chakras. “ Heart mperturhed ” (Svabhava-sthitak) — i.e., engrossed in his own true spiritual being. “ Concentrated mind (Yatantarmanak) i.e., he who by practice of Yoga has steadied and concentrated his mind on the inner spirit (Antaratma). The rest is clear. Here ends the Eighth Section of the Explanation of the Verses descriptive of the Six Chakras, forming part of the Shritattvachintamani, composed by Shri-Pumanandayati. 1 Chetaa or Ohitta. THE FIVEFOLD FOOTSTOOL ^ (PlDIJKA.- PANOHAKA) I MEDITATE on the Ouru in the Lotus of a tLousand petals,

who is radiant like tke cool rays of the Ml moon, whose lotus hands make the gestures which grant blessing and dispel fear. His raiment, garland, and ^ perfumes, are ever fresh and pure. His countenance is benign. e is in the Hangsa in the head. He is the Hangsa Himself. 1 T>ia meaning of this is explained in v. 7, posL . ^ , 2 This verse is inserted as it was foand in a ^®^Sr! to the late Aohalananda Svami, now in the possession of the Varendra I ADORE the wonderful White Lotus of twelve letters’^ which is within the womb (TJdare) of, and inseparable from, the pericarp of the Lotus in which is the Brahmarandhra, and which is adorned by the channel of Kimdali. * The hymn Paduka-panchaka, composed by Him of live Paces,® destroys all demerit.^ Kali-charana by his Tika called Amala (Stainless) makes patent its beauty. Sadashiva, the Liberator of the three Worlds, being desirous of speaking of Gurndhyana-yoga ® in the form of a hymn (Stotra), first of all describes the place of the Guru. The verb Bhaije is First Person Singular, Atmanepada, emphasizing that Shiva Himself adores or worships. He says, “ I do adore or worship.” By saying so He expresses the necessity that all worshippers (Upasakas) of the ■Mantras revealed by Him should adore this wonderful twelve-petalled Lotus. He thus shows the necessity of His worship.

Til® meaning of this verse in brief is this : I adore the twelvepetalled Lotus which IS within the pericarp of the Sahasrara. Tantlf ^v^7 w citation from the Limgarchana i an to, V. 7, post. There is also a concealed sixth face, “ like the colour caused by deadly poison,” known as Filakantiia.. ® Aihghas— sin and sorrow, pain and penalty. * Toga with the. Supreme known as the Guru. THE FIVEFOLD FOOTSTOOL (pADEKAPANCHAKa) 167 “ Wonderful ” (Aabhuta).— It excites our wonder by reason of its being pervaded by the lustre (Tejas) of Brahman, and for other reasons. “Lotus of twelve letters” (Dvadasharwa-sarasiruha) — i.e., the Lotus which contains twelve letters. The twelve letters, according to those learned in the Tantras, are the twelve letters which make the Gurumantra ; they are Sa, ha, kha, phreng, ha, sa, ksha, ma, la, va, ra, yang. Some say that by l)vadashar?ia is meant the twelfth vowel, which is the Vag-bhava-bija.i But that cannot be. If it were so, the authority quoted below would be tautologous : “(Meditate on) your Guru who is Shiva as being on the lustrous Hangsapatia, the substance of which is Mantra (Mantramaya), which is in the pericarp of the Lotus of twelve letters, near the region of the Moon* in the pericarp, and which is adorned by the letters Ha, La, and Ksha, which are within the triangle A-Ka-Tha. The lotus of twelve letters is in the pericarp (of the Sahasrara),^^

The above passage speaks of the MantramayapiiAa. The Mantra substance of this Pi^Aa is the Gurumantra in the form of Vag-bhava-bija.3 There would therefore be a repetition of the same Mantra.^ " Dvadasharna is made up by Bahuvrihi Samasa— that in which there are Dvadasha (twelve) Arnas (letters). This lotus has therefore twelve petals, on which are the twelve letters. It p true that the letters are not here specified, and there has been nothing said as to where they are placed ; but the Gurugita says ^ that the letters Hang and Sa surround (that is, as petals) the Lotus, wherein the Guru should be meditated. This leads us to the conclusion that the letters Hang and 8a>h are repeated six times, thus making twelve, and so the number of petals becomes clearly twelve, as each petal contains one letter. This is fit subject of consideration for the wise. ^ Bija of Sarasvati — Aing. ^ Chandra-mancZala, by the Commentator (reading the locative as Samipye saptami, locative case indicative of proximity). ^ That is, if we understand that the body of both the FitJia and the petals is Aing. The V%bhava Bija Aing is the Guru Bija also, 5 This verse is quoted in full under v. 6, post

» Inseparable from ” (Nifcya-lagnanQ).— Chat is, it is connected with the Sahasrara in such a way that the one cannot be thought of without thinking of the other. is within the womb of and inseparable from of the Lotus in which is the Brahmarandhra ’’ is, the Sahasrara, the which is the Brahmarandhra ; within its “ Which the pericarp (Brahmarandhra-sarasirnhodara). — That thonsand-petalled lotus in womb, that is to say, within it (Tanmadhye), that pericarp (Tat-kamikayam). The Kangkala-Malinl, in describing the Lotus of a thousand petals, thus speaks of the place of the Brahmarandhra : “ In its (Sahasrara) pericarp, 0 Deveshi, is Antaratma, and above it is the Guru ; above him is the Suryya Mawdala and Chandra Maniala and Mahavayu, and above it is Brahma-randhra.” Some say that by TJdara (belly or interior) is meant within the triangle in the pericarp. That is not right. The word TJdara here mean's “ interior ” or “ centre The interior of the Lotus contains its pericarp, but the text does not mean the interior of the triangle in the pericarp, because the triangle is not here mentioned. The Shyama-saparyya quotes the following explicit : “ The Lotus of twelve petals (or Letters) is within the pericarp of the White Lotus of a thousand petals, which has its head turned downward, and the filaments of which are of the colour of the rising sun, and which is adorned by all the letters of the alphabet.” Here the statement ‘ within the pericarp ’ is explicit.

“ Adorned by the chaimel of Kuadall ” (KM/idali-vivara-kaiidamaJiditam).— The Vivara (Channel) is that by which Kuwdalini goes to Shiva in- the Sahasrara. The Chitrini contains within it this passage or channel. Chitrini is the tube (stalk), as it were, through which the passage runs, and Chitrini adorns and is adorned by this Lotus. As a Lotus rests on its stalk, so does the twelve-petalled Lotus rest on Chitrini, and is made beautiful by its stalk. THE FIVEFOLD B’OOTSTGOI. (paDUKIPANOHAKA) 169 I ADOBE the Abode of Shakti in the place where the two pericarps come together. It is formed by the lines ^ A, Ka, and Tha; and the letters Ha, La, and Ksi'ia, which are visible in each of its corners, give it the character of a Ma7^^?ala.^ The Guru should be meditated upon as in the triangle A-Ka-Tha within the pericarp of the Lotus before- mentioned. He now wishes to describe the triangle so that an adequate conception of it may be formed, The abode of ShaJcti (Abalalayam).— By Abala is meant Shakti. Here She is Eamakala triangular in form, and the three Shaktis, Varna, Jye^jhtM, and Raudri, are the lines of the triangle. These three lines or Shaktis emanate from the three Bindus.^ Kamakala is the abode of Shakti.

The Taraala speaks of the identity of Kamakala with this abode. The passage begins, I now speak of Kama-kala,” and proceeding says ^ She is the three Bindus. She is the three Shaktis. She is the threefold Manifestation. She is everlasting.” That is, Kamakala is composed of the three Shaktis spoken of (Trishaktirupa). He next speaks of the attributes of AbalMaya (abode of Shakti). 1 A-Ka-Thadi — the lines formed by the letters A to A A, Ka to Tas and Tha to Sa. These letters placed as three lines form the three sides of the triangle. ^ i.e., the diagram where the Divinity is summoned and worshipped. • ^ Yindutrayangkurabhuta — ^that is, they have the three Bindus as their sprouting shoot. (See Kamakala vilasa, Vol. X, Tantrik Texts.) 4 TrivinduA sa trishaktiA sa trimurtiA sa sanatani. The place tohere the two pericarps come tog ether Karnikapuie). — Kandala ordinarily means a quarrel in which one attacks the other with words. Here its significance is merely xbat the pericarp of one (the twelve-petalled lotus) is included within that of the other (Sahasrara). Place (Puia), i.e., the place where the triangle is/^ /omed % the lines Ea, and Tha (KZipta-rekham akathadirekha:ya). — The sixteen vowels beginning with A form the line Varna, the sixteen letters beginning with Ka form the line JyesMM, and the sixteen" letters beginning with Tha form the line EaudrL The Abode of Shakti is formed by these three lines.

The Brihat Shrikrama, in dealing with Kamakala, says : “From the Bindu as the sprouting root (Angkura) She has assumed the form of letters.’^ ^ “ The letters Ha, La, and JBTsha, ivhich are visible in its corners, give it the character of a Maxidata^’ (Kona-lak^/iita-ha-la-k^/iamandall-bhava-lak^/iyam). — In its corners — i.e., in the inner corners of the aforesaid triangle. The three corners of the triangle are at the apex,^ the right, and the left. The letters Ha, La, and Ksha, which are visible there, give the place the character of a Mandala. One cannot form an adequate conception (Dhyiina) of this triangle without knowing it in all its particulars, and that is why other authorities are quoted. This triangle should be so drawn that if one were to walk round it would always be on one^s left. The Shiyictananda-taraihgmi says: “Write the triangle A-Ka-Tha so that walking outside it is always on one’s left.” Kali Urddhvamnaya : The Tri-bindu ^ is the Supreme Tattva, and embodies within itself Brahma, Vis/iwu, and Shiva (Brahmavi^/i'nushivatmakam). The triangle composed of the letters has emanated from the Bindu.” Also : The letters 1 Vartiavayava*rupiwi. Bindu appears in the form of letters by germinating as a sprout. The letters are sprouts from Bindu ; that is, the Universe is erolved from Bindu.

2 The triangle, it should be remembered, has its apex downward. which is the reverse to that of the hands of a watch. 4 ^^e., the three Bindus considered as one and also separately. Tttl MYEFOLD . FOOTSTODIi' (pIEOKAPAN^IHAKA) ' .'Z- . ' 17 : 1 ' A to Visarga make the line Brahma/ which is the line of Prajapati ; the letters Ka to Ta make the most supreme (Pariitpara) line oi Vishnu. The letters Tha to Sa make the line of Shiva. The three lines emanate from the three Bindus.^' Tantra-jivana : The lines Rajas, Sattva, and Tamas, surround the Yoni-Mawiala,’^ Also .* Above is the line of Sattva j the line of Rajas is on the left, and the line of Tamas is on one’s right.” ^ Bj a careful consideration of the above authorities, the conclusion is irresistible that the letters A-Ka-Tha go in the direction above-mentioned. The Svatantra Tantra says : “ The lines A-Ka-Tha surround the letters Ha, La and Ks/ia.” It therefore places the letters Ha, ta, Kska within the triangle. It is needless to discuss the matter at greater length. That is, on the left and right of the Yoni or the right and left of the spectator.

' ■ Verse '3 In my heart I meditate on the Jewelled Altar und on Nada and Bindu as within the triangle aforespoken. The pale red ^ gloj’y of the gems in this altar shames the brilliance of the lightning flash. Its substance is Chit. The place of the Guru is on the jewelled altar within the triangle. He therefore describes the jewelled altar (Ma?^ipl^/i.a), “ In my heart (Hridi), i.e., in my Mind (Manasi). On the Jewelled Altar and on Ndda and Bindu (Nada-bindumawipi^Aamandalam). — ^The compound word may be formed in two ways : Ma?^ip^^/lama?^dalam along with Nada and Bindu (Nadabindubhyang saha), or Nada and Bindu and Mampi^/iama^^dalam — » i.6., all these three. Some interpret this to mean that the Mandala Mampi^Aa is composed of Nada and Bindu. But that cannot be. Nada is white, and Bindu is red ; and the pale red glory whereby the Manipii^a shames the lustre of the lightning flash is neither red nor white. The Sharadatilaka says; This Bindu is Shiva and Shakti,^ and divides itself into three different parts ; its divisions are called Bindu, NMa, and Bija.” If this be interpreted to mean, as it ought to be, that Bindu is Para-Shaktimaya, and Bija, Nada, and Bindu, are respectively Fire, Moon and Sun, then Nada being the Moon is white, and Bindu being the Sun is red. Purnananda also speaks ^ of Nada as being white like Baladeva, etc.

The Brihat Shrikrama also says : There was the imperishable Bindu, lustrous (red) like the young Sun.^^ , ^ Para- Shaktimaya=Shi va- Shakti-maya. ^ V, 35, fi^Aai^-chakra-nirupa^a. Ifow, as one is white and the other red, they can never be the pale red gem. The meaning given by us is therefore correctThe solution is that Nada is below, and Bindu above, and Mampi^Aa in between the two — thus should one meditate. This has been clearly shown in the G-urudhyana in Kangkala-malini Tantra : Meditate on the excellent Antaratma ^ in the (region of the) Lotus of a thousand petals, and above it (Antaratma) meditate on the resplendent throne ® between NMa and Bindu, and on this throne (meditate) upon the eternal Guru, white like a mountain of silver.’’ The f ale red glory of the gems in this altar shames thebrilli^ mce of lightning ’’ (Pa^u-ta^it-kacZarima-sparddharaana-mampa^alaprabham).— This qualifies Manipiifca-manc?alam. To be paiu ” is to be able to fully do one’s work. Now, lightning wants to display itself. Here the idea is that the pale red lustre of the gems in the Pi^ha shames the uninterrupted brilliance of the reddish-yellow (Pirhgala) lightning flash. It is of a pale red colour inasmuch as the Mampi^ha is covered all over with gems.

Its substance is Chit ” (Ohinmayang vapuh),— The Chinmaya or Jnanamaya body. The body of Nada, Bindu and Mampi^ha, is Chinmaya or Jntaa-maya.^ Others interpret it to mean, I meditate on the Chinmaya body of the twelfth vowel, ^ the Bija of Sarasvati, which is the Gurumantra.” But that is wrong. The Guru is white, and his Bija is also white ; to attribute to it a pale red lustre would be incongruous. 1 This Antaratma is Hangsa. Unless the words in the text, “ in the lotus of a thousand petals,” be read Samipye saptami, the view here expressed differs from that adopted by Kalicharawa, that Hangsa is in the twelve -pet ailed lotus. ^ Simhasana— lit., lion seat, the seat of the honoured one, the King’s seat. 3 That is, their substance is pure Chit not in association with Maya. THS SIX OiNTBlS AHB THE SERPENT POWER I INTENTLY meditate on the three lines above it (Manipi/Jia)^ beginning with the line of Fire, and on the brilliance of which is heightened by the lustre of those lines. I also meditate on the primordial Hangsa/ which is the all-powerful Great Light in which the Universe is absorbed.^ On Hangsa-pi^Aa, which is within the triangle on Ma7^ip^^7la, between NMa and Bindu, is the place of the Guru. He now wishes to describe Hangsa and the triangle in order that a clear conception of these two may be gained.

The meaning of this verse is, shortly, this : I meditate on the primordial Hangsa, ^ I meditate on the three lines, beginning with the line of Fire, above the place of Mampif/ia and also on the glory of the Mampiit/ia itself illumined as it is by the light of the three lines of Fire and others. The verb I meditate ” occurs once in this verse, and governs three nouns in the objective case. I intently meditate (Vyamwhami). — That is, I think with mind undisturbed, excluding all subjects likely to interfere with my thoughts. Above it ’’ (Urddhvam asya) — ^that is, above Mampii/ia. The three lines beginning with the line of Fire ” (Hutabhukshikha-trayam). — This compound word is made up according to the rule known as Shaka-parthiva, by which the word Adi which comes in between two words is dropped. Adi means and others t I That is, the Paramahaugsa which is both Praknti and Puru^Aa. 2 Lit., “ Light which devours the Universe.” 3 the union of Hang and Sa?^ whereby the Hangsa is formed. THE MVlfOLD fOOTSTOOE (paDUKAPANCHAKA) 175 The Line of Fire, i which is called the Line Varna, emanates from Vahni Bindu in the South, and goes to the North-East Corner ; and the Line of Moon emanates from Chandra Bindu in the North-East Corner, and goes towards the North-West Corner: this is the line Sjeshtha. The Line of Sun emanates from Suryya Bindu in the North-W est Corner, and reaches Vahni Bindu : this is the Line Eaudri. The triangle which is formed by the three lines uniting the three Bindus is Kamakala CKamakalarupam) .

The Brihat Shrikrama says : She whose form is letters is ■coiled up in the Bindu and comes out thereof as a sprouting seed from the South. Prom there ^ She goes to the Ishana corner <N.B.)- goes is the Shakti Varna. This is Chitkala Para and the line of Fire. The Shakti which has thus gone to the Ishana corner then goes in a straight line (that is, to the N.W.). This line is the line of Jjeshtha, This, 0 Parameshvari, is Tripura, the Sovereign Mistress. Again turning left ^ She returns to the place of sprouting. She is Eaudri, who by Her union with Ichchha and Nada makes the Shnmga^a.^’ ^ The Maheshvari-samhita says : Suryya, Chandra and Vahni, are the three Bindus, and Brahma, Yishnxi and Shambhu, are the three lines.’* The Prema-yoga-tarathgmi, in describing the Sahasrara, quotes an authority which is here cited, clearly showing that the place of the Guru is within this triangle, Within it is the excellent lightning-like triangle. Within the triangle are Brahma. Moon is associated with VisAwu. And the Sun spoken of here stands for the twelve suns (Aditya) which rise to burn the world at dissolution (Pralay a). ^ Yasmat is according to the reading given in the original. The same passage is quoted elsewhere reading yamyat (from the south) in place of yasmat.

3 Heading vakrihhuta punar vame for vyaktibhuya punar vame. 4 According to another reading, “ By the union of Ichchha, and Jnana Eaudri makes the Shnmgafa.” The passage above quoted shows that the Ktoa-kala is a subtle form of Kuwdalini, more subtle than the A Ka Tha triangle. 0/, Anandalahari, v. 21, where the Suk^Ama dhyana of Kuwdalini is given. two imperishable Bmdus in the form of Visarga, With the void, is Shiva, known by the name of Parama/^ ^ Shangkaracharyya also has shown this clearly in his Inandalahari. The Author of the Lalita-rahasya also speaks of the Guru as seated on Visarga. Visarga is the two Bindus Chandra and Suryya at the upper angles of the (down-turned) triangle. the primordial Eangsa'' (Adihangsayor yugam),— Literally interpreted it would mean the union of ^ the primordial Hang and Sa?i. By Adi (first) is implied the Parama-hangsa,, which is also known as Antaratma, and not the Jivtona, which resembles the flame of a lamp. The Hangsa here is the combination of Prakriti and PurusJia. In xlgama-kalpadruma-panchashakha it is said : “ Hangkara is Bindu, and Visarga is Sa/i. Bindu is Purus/ia, and Visarga is PrakHti. Hangsa is the union of Pung (Male) and Prakriti (Female). The world is pervaded by this Hangsa.’’

Some interpret Asya urddhvam ^^ to mean above Mampi^/ia,”’ and say that the verse means : I meditate on the union of the two who constitute the primordial Hangsa above MBniplths,/* This is wrong. The Kangkalamalini speaks of the ManipUha as above Hangsa and between Nada and Bindu. So how can these be below Hangsa ? This is impossible. This also shows the impossibility of the reading adopted by some — namely, Euta-hhukshikhd-sakham ^ in place of Euta-hhuk-shikhd-^trayam, If this reading were accepted, then the words Erddhvam asya (above it) have no meaning. The interpretation I meditate on the union of,” as given above, may, however, be understood in the following sense. We have seen that the KangkalamMini speaks of the Hangsa as below the Mawipii/ia, which is between Nada and Bindu. The 1 z.e., Par ama Shiva. 2 Hang and Sa7t. The union of the two makes Hangsa^. This is the beginning and end of creation. The outgoing breath (Nishvasa) Hang of the Supreme is the duration of the life of Brahma the Creator {Of. Tavayur mama nishvasa/^ — Prapanchasara Tantra, Ch. I) and Sa^ is the indrawing breath by which creation returns to Praknti. 3 Huta-bhuk-shikha-sakha — the friend of the flame of Fire. By this is meant Vayu (air). As there is no Vayu in this region, therefore Vayu cannot be above the triangle or above Manipi^/ia. :

THE PITEFOLH FOOTSTOOL (PiDUKiSPANOeAKA) 177 interpretation mentioned is in great conflict with the view of KangkMamMini. But if Huta-bhuk-shikha-trayam be read as qualifying Hangsa, then the difiiculty may be removed. Then the meaning would be : Below Ma^npi^/^a is Hangsa, and above it is the triangular Kamakala which is formed by the Hangsa.’^ i Which is the all-powerful Great Light in which the Universe is alsorhed^^ (Vishva-ghasmara-mahochchidotkaiam). — Bhabsh’’ and Ghas mean the same thing. The root “ Ghas ” means to devour/’ and the roots “Chid/’ “ Hlad/’ and. “Dip/’ all mean “ to shine.” The Great Light (Maliochchit) which is the Devourer (Ghasmara) of the Universes: By tha,t is meant that It is allpowerful (Utka^a). Utka^a, which literally means very high, here means very powerful. Hindus, or Hangsa, are below, but that the triangle which they collectively form, or the Kamakala, .is above, and in this sense the Hangsa is both above and below MampJ/Aa, ^ . The mind there contemplates the two Lotuses which are the Feet of the Guru, and of which the ruby-coloured nectar is the honey. These two Feet are cool like the nectar of the Moon, and are the place of all auspiciousness.

Guru should be meditated upon, he now speaks of the (badhaka s) union therewith by meditation (Dhyana) on them, in this and the following verse. There (Tatra) — i.e., in the triangle on the Mampi^foa. The meaning of this verse, in short, is : The mind there, within the triangle on the Ma7iipi^/ia, contempiates upon the Lotus Feet of the Guru.^’ Of which the Suby •‘Colour ed nectar is the honey ” (Kungkumasavaparimarandayofi). — This qualifies ‘‘the lotuses Kungkuma means reft, the colour of lac. The excellent nectar which is of the colour of lac is the honey of the Lotus Feet of the Guru. Some read “ Jhari ” for “ Pari ” ; the meaning would then be: “from which flows like honey the ruby* coloured nectar.’^ Cool like the nectar of the Moon^^ (Indu-makarandashitalarn) — i>e., they are cool as the nectar-like beams of the Moon. As the beams of the Moon counteract heat, so does devotion to the Feet of the Guru overcome sorrow and suffering. “ PZac8 of all auspiciousness (Maihgalaspadam), — ^It is the place where one gets all one desires. The sense is that bv devout concentration, on the feet of the Guru all success is

i’HB FIVEFOLD FOOTSTOOL (pADUKAPANOHAKA) I ADORE in my head the two Lotus Feet of the Guru. The jewelled footstool on which they rest removes all sin. They are red like young leaves. Their nails resemble the moon shining in all her glory. Theirs is the beautiful lustre of lotuses growing in a lake of nectar. He says here : I adore the two Lotas Feet of the Guru, resting on the footstool already described in my head.^' By adoration here meditation is meant. The jewelled footetool on which they rest removes all sin,^^ (Nishakta-mani-paduka-niyamitagha-kolahalara).— That is, all the multitude of sins are removed by devotion to the jewelled footstool which serves as the resting-place of His Ifeet. Or it may be interpreted thus : The footstool which is studded with gems— that is, the Ma^iipl^/ia-ma^zdala which is the footstool — removes all the multitude of sins. By meditating on the Feet of the Guru as resting on this stool all sins are destroyed.-^ Or it may be thus interpreted : The five footstools with which are inseparably connected the gems (by which are meant the Chintamam-like feet of the Guru) destroy all the multitude of sins.'' By meditating first on the fivefold footstool, and then on the feet of the Guru as resting thereon, sin is removed. As the removal of sins is effected by meditation on the fivefold footstools, it is the cause which effects such removal.

They are like yowng lames- (Sphurat-kisg;layarumm). —That is, the feet of the Guru possess the red colour of newly opened leaves. The leaves of the Mango and Kenduka^ tree ^ Diospyros glutinosa, , TH£ six OBMTfeBS ANU THK Bi5RFENT FOWBE when newly opened are of a red colour, and comparison is made with them. Their nails resemlle the moon shining in all her glory ” (Nakha-samullasachchandrakam) — Le,, the toe-nails are like so many beautifully shining moons. Th&irs is the beautiful lustre of lokises growing in a lake of nectar ” (Paramrita-sarovarodita-saroja-sadrochi^/iam). — That is, they have the clear lustre of lotuses growing in a lake of nectar. He means to say that the excellent nectar drops constantly from the Lotus Feet of the Guru, Purtiananda has said the same thing in V. 43 of the /S/ia^-chakra-nirupa?iain. The excellent nectar is the lake on which the Feet show like lotuses. It has been said that the place of the Guru is between the pericarps of the two Lotuses afore-mentioned. Now, a question may be raised as to whether it is in the pericarp of the twelve-petalled lotus below, or in that of the Sahasrara above. To solve this the following passages are

Bnhat Shrikrama : Then meditate upon the Lotus which h its head downward is a.bove all, and which drops nectar on Shakti of the Guru in the other Lotus,” Yamala : “ The Lotus of a thousand petals is like a canopy ; ^ 3 above all, and drops red nectar,” Gurugita ; In your own Guru meditate on the Supreme Guru having two arms in the Lotus whose petals have the letters Hang I Sa/j. and as surrounded by all the causes ^ of the universe, though He manifests in all in varying degrees, He is without i beyond the Universe* On His will there are no limitations. ^ om Him emanates the Light of Liberation. He is the visible .bodiment of the letters of the word^ Guru.” The Shyama*saparyya quotes the following : The Lotus -hasrara downward turned, in the head, is white. Its filaments e of the colour of the rising sun ; all the letters of the Alphabet 1 Which is an emblem of supremacy. 2 ^^e., the Avantarakarawashariras, See Stochakranirupana, w. 39 seq, ^ Svachchhandam atmechchhaya=By His own will He is free,. ^ Of. Mantrarna devata prokta devata gurnrupiwi. The word Guru signifies many beneficent qualities (See Kultaava,

FIVETOLD FOOTSTOOL (PABUitAPANOHAKA) 181 are on its petals. In the pericarp of the Sahasrara is Chandra Ma^zdala, and below the pericarp is the lustrous lotus of twelve petals which contains the triangle A-Ka-Tha, marked out by the letters Ha, La and K67ia. Meditate there on your Guru who is Shiva, seated on the Hangsa-pi^Aa which is composed of Mantras/’ The above and similar passages indicate that the place of the Guru is in the pericarp of the Lotus of twelve petals. The Kangkala-Malini says : Meditate on the excellent Antaratma in the Lotus ^ of a thousand petals, and on the shining throne which is between Nada and Hindu, and on (the throne meditate) constantly upon your own Guru, who is like a Mountain of Silver,” etc. The Yamala says'^ : “ (Meditate on your Guru) in the Lotus of a thousand petals* His cool beauty is like that of the full moon, and His Lotus hands are lifted up to grant boons and to dispel fear.” The Purashcharam-rasollasa (Oh. VIII) has the following dialogue : "Shri Mahadeva said : ^ There in the pericarp of the wonderful everlasting Lotus of a thousand petals meditate always on your own Guru.’ Shri-Parvati said ; ^ The head of the Great Lotus of a thousand petals, 0 Lord, is always downward turned; then say 0 Deva, how can the Guru constantly dwell there ? ’ Shri Mahadeva said : ‘Well hast thou asked, 0 Beloved, Now listen whilst I speak to Thee. The great Lotus Sahasrara has a thousand petals, and is the abode of Sadashiva and is full of eternal bliss. It is full of all kinds of delightful fragrance, and is the place of spontaneous bliss.^ The head of this Lotus is always downward, but the pericarp is always turned upward,^ and united with Kunc?alini is always in the form of a triangle.”

The Bala-vilasa Tantra has the following : “ Shri Dak^Aiwamurti said : ‘ As you awake in the morning meditate on your Guru in the White Lotus of a thousand petals, the head of which great Lotus is downward turned, and which is decorated 1 Or in the region of the lotus of a thousand petals. ^ The Commentator does not say from which of the different Yamalas he has quoted this and the passage in the first group. 3 Sahajananda— that is, the bliss springs up itself. This bliss is Svabhava. which is attached to the lotus as its head. The triaugle is A-KLa-Tha. THK SIX ommm and the serpent power with all the letters of the Alphabet. Within it is the triangle known by the name of A-Ka-Tha, which is decked by the letters Ha, La and K^ha. He of the smiling countenance is on the Hangsa-pT^/ta,^ which is in the region of the Chandra Mandala within it (the Sahasrara).^ Shri Devi said ; ^ 0 Lord, how does the Guru stay there when its head is turned downwards ? ^ Shri Dak^/imamurtL said; ^ The Chandra Ma?idala in the pericarp of the Lotus of a thousand petals is turned upward ; the Hangsa is there, and there is the Gurams place/

These and similar passages speak of the place of the Guru as in the pericarp of the Lotus of a thousand petals. As there are two distinct methods, one should follow the instruction of the Guru and adopt one of the two in his Sadhana {Annshthknix), For it has been laid down in the Kularwava Tantra, (Ch. XI) : Beloved, Vedas and Tantras handed down to us by tradition, as also Mantras and usages, become fruitful if communicated to us by the Guru, and not otherwise.^^ THE FIVEFOLD FOOTSTOOL (pSdUHJFAKOHAKA) 183 This hymn of praise of the Fivefold Footstool was uttered by Him of Five Faces. By (the recitation and hearing of) it is attained that good which is gained by (the recitation and hearing of) all the hymns in praise of Shiva. Such fruit is only attainable by great labour in the Wandering (Sangsara). He now speaks of the good gained by reciting and listening to this Stotra. Hymn of praise of the Fivefold FootstooV^ (PMuka-panchakastotram). — Paduka means a footstool (Padarak^feawMhara). The five of these are : (.1) The (twelve-petalled) Lotus; (2) the triangle A-Ka-Tha in its pericarp ; (3) the region of the Nada, Hindu, and Ma^iipi^/ia in it; (4) the Hangsa below, and (5) the triangle on, the Mampi^Aa. Or they may be counted thus : (1) The Lotus {i.e., twelve-petalled) ; (2) the triangle (A-Ka-Tha) ; (3) Niida-Bindu ; (4) the MampH/ia Ma?zdala ; (5) the Hangsa— which is above it and taken collectively form the triangular Kimakali. i

I These two accounts appear to agree as to the position cf the following in the order stated — vi^., twelve-petalled Lotus with A-Ka-Tha triangle in which are Mampi^Aa, with Bindu above and Kada below. There remains then to be considered the position of Hangsa and the Kamakala which they form. Both are one and the same, the first being the three Bindus, and the second the triangle they make (Kamakala), from which emanates (and in this sense forms part of it) the lower A-Ka-Tha triangle (for tliis is Yarwamaya). In the second classification the three Bindus and the triangle (Kamakala) which they form are treated as one, and placed above the Mawipi^?iia. In the first classification, apparently with a view to gain accordance with the Kangkalamalini Tantra cited under v. 4, the Hangsa and the triangle which they form are taken separately, the first being placed below and the pther above MawipH/ia, IIX GINTBIS AH0 fHE SIEPENT POWEE hymB of praise. This hymn, including the verse the benefit to be gained by listening to it, is one of hy Kim of Five Faces (Pancha-vaktrad vinirgatam). Paces of Shiva as given in the Liriigarchana Tantra 3 West 1 (i.e., back) is Sadyojata ; on the North (i.e., .deva; on the South (right) is Aghora; and on the is Tat-puru^^a. Ishana should be known as being in They should thus be meditated upon in a dev^out rgata means uttered (K^. come out) — that is, uttered Faces#

is attained that good (Si^adilmnaya-phalahis literally means ; by it is obtained the fruit of en spoken by the Six Mouths/’ The Six Faces are m above and a sixth concealed one which is below, 3a. This is alluded to in jS/iadvaktranyasa in the i thus : Ong Hang Hring Aung Hring Tamasilya also in the meditation (Dhyana) there given, thus i face, Nilakani/ia, is of the colour caused by the 1 Kalaku^a.” ^ aaya is what has been spoken by these Paces — that 'mns of praise to Shiva. By the fruit of this is meant gained by reciting or listening to all these Mantras, ig the appropriate Sadhana. This is what is gained hymn. attainable hy great labour in this Wandering ” (Praidurlabham).^ — By Prapancha is meant this Sangsara or World), comprising the Universe from all effects ma, and which is shown by Maya, It is difficult of (Durlabha), as it is the result of manifold merit the practice of laborious endeavour (Tapas) in previ- the Commentary (Tippanl) of the Name of Amal written by Shri Kalichara72.a on the Padukapanchaki irection one faces is the East. poison churned out of the ocean and drunk by Shiv^j \ the secret emissary of Death.

“ The translation {Maddnirvdna) is distinguished by its elegance and by the profound and comprehensive knowledge by which it is backed ” ; (and by another critic in the same journal) “ Shakti wid ShdJcta reveals a wonderful 'grasp of the fundamentals of consciousness.” The Theo- ■sophist {Dr. Professor Schrader). “ He commenced his work with a Hindu s heart, with n Hindu’s regard and a Hindu’s faith, and so his translation is what it ought to be. The Introduction not only reveals the learning of its author, but is also proof that he has understood in what tight Hindus regard the Tantra Shastra.” — Mtahddi. " In perusing the author’s Introduction to the Madtdnirvdna Tantra we have been bewildered with astonishment. “For the student of religions there is then amine opened for his enquiries. The whole work bears the stamp of conscientiousness and d^GnraGj” —Literans'ho'hes Zentralblattfuer Deutschland. “ The first impression was of amazement and delight. The Malidnhvdna is one of the most important of Hindu philosophical works combined with elaborate ritualism, and its translation therefore by a European involved oertainly a prodigious amount of study, sympathy and. real understanding. Of the ‘Introduction’ alone it may he said that for its lucidity, conciseness, directness and for its depth of penetration and insight it may itself claim to be a standard work on the much abused Tantras. ^ We have rarely come across such an illuminating exposition of the Principles of Devi Worship.”— Bhdrata.

“ Most meritorious productions. From what has been said it is clear that Avalon is right when he declares that up to now this literature has been too often judged and more often condemned without knowing it and that the Tantras deserve to become better known than has been the case hitherto.” — Ostasiatische Zeitschrift {Dr. Professor M. Wintemitz). _ . “ Arthur Avalon has rendered an eminent service to the Cause of Sanskrit Utevatnve.^'-Ocdcutta Beview {Mahdrmhopddhydya Satish Ghundra VUydbhmhana). “ We suspect that Arthur Avalon is one of the learned Pandits of Bengal whose native speech has not been wi^- out influence upon his almost impeccable English. We value highly the work done, if for no other reason than that it gives us a real insight into the jargon of the ritual and the worthlessness of Tantrik Philosop y. iv . SOME PBESS NOTICES “ Illuminating discussion (“ Serpent Power ”)• The Author makes some rarely fine brilliant definitions . . . throughout maintains a strictly scientific attitude, though he is obviously impressed with the extraordinary nature of the Tantrik Doctrine .”— and India. “There is no doubt that he has an extensive and ■ndf'niinv kTiowledffe of the subiect of which he treats.**“~

of Eastern vledge and kta ). — Aew BHARATA SHAKTI (Addresses on Indian culture) , 3rd Edition IS INDIA CIVILIZED? 3rd Edition THE SEED OP RACE, 2nd Edition SHAKTI AND SHAKTA (Essays and Addresses in the Tantra Shastra), 2nd Edition ... GARLAND OP LETTERS (V arnamala), Studies in the Mantra Shastra THE WORLD AS POWER— REALITY ... THE WORLD AS POWER -LIFE THE WORLD AS POWER— MIND THE WORLD AS POWER— MATTER THE WORLD AS POWER- CAUSALITY AND CONTINUITY THE WORLD AS POWER— CONSCIOUSNESS. {In Preparation.) “ Foreign domination has been much more than mainly political. It is the cultural and social conquest of India which is the really important one, insidious in its cause but permanent in its results. Alien culture threatens to obscure the soul of India, to swamp the Indian culture. Therefore Sir John Woodroffe’s latest book is most opportune. His style is simple and Convincing. The fundamental principles of Indian culture are examined with great power of insight. Sir John’s purpose is to defend the minds of young India against defilement— to create a strong working faith in their own ideals, and for this India will be very grateful .” — The Gommonioeal (M.8.M.). “ Powerful exposition of Indian culture. . . Many wise political, social and religious observations abound in its inspiring pages. We can commend its perusal to all who are seekers after the truth. If it serves to induce the Europeans to abate some of their racial pride, prejudice and intolerance, and the Indians to have a more correct appreciation of their culture, then it must be regarded as a most opportune publication at the present moment when the great catastrophe in the West has shaken the faith in the basic principles of Western culture and has given a powerful stimulus to the spirit of introspection and enquiry.

“ Deep insight into what is of true value in Indian culture — clear with an enthusiasm all the more effective because restrained. It is his conception of India that is the great inspiration in the book. His conception of life is Indian through and through, I have read this book all one afternoon, marking page after page its trenchant criticisms of our detractors, its pen pictures of Indian life and culture, and especially its illuminating description of what some of our philosophies really mean. It is as if once again as of old, one heard an ancient Gruru talking to his disciples. It is a noble book for every Indian home.” — New India (0. Jinarajaddsa). “ Sir John has already earned an abiding place in the affections of our countrymen by his intimate and profound studies of Hinduism and his enthusiastic exposition of the basis of Hindu culture. The volume in spite of the ephemeral nature of the incidents of composition has a permanent value and must find a place in the library of every -self-respecting Indian .” — The Central JSindft College Magazine, The monthly organ of Benares Eindu University. .“This matter and much more are explained with wonderful lucidity. Sir John points out that the true view of human evolution is the Eastern one, and supports and illustrates his position by reference to and. also using the clearcut and meaningful nomenclature of that system of Hindu Philosophy and Religion of which he is such a master.”— TA-e Eindn{Dr, 8ulrama7iya Aiyar).

“ So ably indicates the basic principles of Indian civilization and repudiates the baseless charges with such commendable enthusiasm and righteous indignation as could have befitted one who by birth has inherited the culture — deserves study by every sincere believer in Indian thought. An admirable book— crushing reply— trom start to tinisii shows that the author has a masterly and sympathetic grasp of the whole situation and he who goes through it will find himself in touch with the essentials of Indian civilization.”— Prahtdd/io, Bhdrata. “Sir John Woodroffe has done well to expose the other lessons preached Dy mm, lor omy uy su uuuig we would make a right use of the truths it contains. “ This noble work is a trumpet call to the Indians to realise their greatness and distinctiveness and to build the great future of India — a loving and intimate student of a great culture .” — The Hindu Message. “India owes a deep debt of gratitude to Sir John Woodroffe for this timely volume in defence of Indian culture — certain social aspects have been so satisfactorily discussed and defended by this erudite defender of our civilization that if the Indian social reformer would care to read and think over them, much of his rancour towards orthodoxy will prove baseless. India’s greatest civilization is misunderstood by many intellectual imps both foreign and indigenous. It is a consolation to find that great minds, Indian or foreign, can realise it so well as in the case of Sir John’s.

Knowledge of the inner capability of the Ego teaches but one kind of patriotism which is of course universal and not national. It is as silly to hug the degenerates of our own nationality as to hate the great souls of the other continents. But to stand for their rights when oppressed is the privilege of every right j33an and words fail us in thanking Sir John for his humane duty; may they be ever more .” — The Mahtatta.

‘^Sir John writes profoundly of the Hindii religion and culture of which he is an ardent admirer and his defence of Indian civilization is informed with a glowing enthusiasm. He finds it easy to confound the rationalist Mr. Archer. The book will not please every Christian that reads it. But no occidental student of Indian politics should miss the reading, for it explains much in the Hindu the best for India and he is fearful lest it be lost in the political maelstrom which will follow the wax” —The Oapital. “ G-reat erudition — sturdy champion of Sanatana Bharma,”— The Indian Daily News. “ Most effective and crushing rejoinder— the work of a distinguished scholar and deep thinker truly merits a very wide circulation in this country. It is a profoundly philosophic study of the subject.”— T/ie Hindusthan Review. “ The constitution of a politically dependent people can never appear to advantage, because it is the interest of the politically dominant people to discredit everything belonging to the subject actuated by race as inferior. The Author has been a strict regard for truth and a desire for the establishment of true Dharma. He has not spared from criticism what is mean, calculating, vulgar, inhuman in his own countrymen, nor has he minced words in condemning what is low or servile or selfish or imitative in Indians of to-day. Actuated by the highest aims, he has really given a most remarkable and convincing book on a difficult and much-abused theme.”— The Bombay Ohronide.

“ Ably written defence of Hindu civilization by a profound scholar ... It would have been better if he had entered as much an emphatic protest against the prevailing abuses of Hindu society as he has taken care to define its virtues and ideals.”— T/ie Everyman’s Review. “It is rather unusual to find among the British members of the Indian Judiciary an apologist for the claims of the Neo-Hindu revivalists and their allies, the ■R^rtreme Nationalists. It is in this rdle that we find Sir John Woodroffe figuring as a sort of modern Soul among the prophets— much of the book is occupied with an unworthy attack on Western and particularly Christian civilization .”— Madvcis Mail> “ From keen irritation and annoyance ... we passed to a feeling of contempt touched by a sorry sense of amusement that the Absolute (or the Spirit or whatever else the Author wishes to call it) should indulge in the bad joke of this conflict. . , . We consider both Mr. Archer and Sir John VV oodroffe in this episode a nuisance. . . . There is an absence of clearness even of logic. ... A person who presents such a position as this is not really and truly the friend of India .” — The Indian Philosophical Review {Professor A. Widgery).

“Rechauffe of more or less familiar arguments without the illumination of any new thought — vague, obscure spirit of the East ; on the other hand he had not lost touch with the ideals of his own people nor been blinded by the essential beauty of Indian tradition so as to be unaware of actual present defects ; nor does he forget that those who write against or in praise of India must do so with exactness, discrimination, and the latter with the avoidance of mere puffing general statements. He is definite and balanced and gives one the impression of being thoroughly reliable.” — The Theosophist {A. de L.), “ I admire the spirit of absolute fairness with which Sir John WoodroSe has approached the task— should be studied carefully by every Indian who aspires to lead the people and to mould the aspirations of his countrymen.”— The Indian Review {Eon. Mr. Justice Seshagiri Aiyar). “ The whole book is replete with useful suggestions to every one who is interested in a proper understanding of Indian culture — Sir John who has devoted many years to the study of Indian religion and who brings to his task a Judicial frame of mind and abundant sympathy has no difficulty in proving the utter hollowness of Mr. Archer s

conclusions.” — The Veddfita KesavL “ Sir John Woodroffe rightly earned the gratitude of the people by his recent vigorous repudiation of the many unjust aspersions made on India and the Indians by a foreign critic.”- Justice Sir Abdur Rahim in his Oonwcaticm Address of 1919 to the Mysore EniversUy. “We have not seen any one who lo?es Bharata as Sir John Woodroffe does. His pre-eminence consists in this that he has said that the service (Seva) of Bharata is the service of God (Shri Bhagavan).”— (R.D.M.) By the same Author “ The thoughtful sayings of an honest foreigner, a true Mtmi or “ Freethinker ” as he himself interprets the Hindu terms . . . ought to be in the hands of every Indian. It would give him thought and self-respect. The Christian Missionary and the Christian Orientalist are the two great factors of Indian denationalisation. We fight the third factor the politician more or less successfully. We have fought the Missionary and defeated him generally, but the scars of his early attacks we are unconsciously bearing as acceptable badges . . . Thus when we run down —we are unwittingly showing ourselves as Chelas of the mediocrity of Europe. Like a living organism we must cast off the foreign matter trying to bore a home into our intellectual system. Sir John does not spare the Indian mind in its analysis. He has very ably shown that our so often professed Vairagya is more often our incapacity and sometimes philosophic confusion. The little book is one of those productions which would go to make a new age in this country. It is a protest against cultural suicide of a civilization designed by its past to live for ever .” — The Modem Review.

“ Sir John Woodroffe rarely says anything wkich has not an element of originality in it. He makes a powerful plea against the cultural conquest of this country by the nations of the West ... a vigorous plea which we commend to the notice of every true born Indian. Sir John’s sympathy is bold and fearless as his scholarship is deep and erudite — he has a clear and perspective view of our culture .” — The Amrita Bazar Patrikd. “ The whole of the booklet is studded with shining gems of thought and thrilling insight into truth . . . this sterling faith in the profound individuality of India, in the glorious future which She is bound to work out for Herself, in the great mission She is to fulfil in the world, animates every word spoken in the addresses compiled in this book. We cannot, in fact over-estimate the necessity of every student of India, of every worker in Her cause, furnishing himself with a copy of this compilation and it is our ardent wish that the great exponent of the wonderful Tantrik lore of India would more often make time to come forward, as in these addresses to contribute his weighty ideas to the keen intellectual struggle going on in our country round practical problems of re-organising our life and thought .” — The Prahuddha Bhdrata.

“ Each of these papers is overflowing with thoughtfulness and desire to do good to Bharata. We ask every English educated man to read it. It will give us reverence for our natural culture and will save us from the thoughtless spirit of imitation.” “ Politically India is dead ; this is bad enough, but if cultural conquest follows the political, then She will be truly dead. Is India to be a mere name and Her culture assigned to the cold room of the Oriental scholar, or is She to be a living form ? Sir John Woodroffe takes up the question with as much enthusiasm as the youngest Nationalist amongst us. His answer is one of courage and hope . . . but Sir John is not blind to the difficulties.” — The Searchlight. “ Inspiring title— he has, what is not given to many, understood the sonl of India. He is a thorough sympathiser with Indian aspirations and has dwelt upon the real aim and purpose of our efforts. Ought to be read by every patriotic Indian. He will then have a clear vision and feel a new strength in his onward struggle.”— India. An Essay on Indian Education, } tics Ke* 1.

“ Tliere is much in this little essay with which the student of India cannot but heartily agree.”— T/ie Asiatic 'Review. “ Of immense value . ♦ . what is Sangskara, the Racial soul, the author as one who has dwed deep into Indian Philosophy, fully discusses in detail . . . this is the right view of Indian Education.”— SearcUight, Pa,tna. “ All who seek knowledge as to the essentials of Indian education should possess and study carefully a copy of this book.”— Aew hidia, “Readers of Is India Civilized? will realise how well qualified the author is to offer an opinion on the maintenance of racial culture. His answer is sufficient tc refute the contention of his critics that his love for the oW and beautiful in Indian Culture has made his outlool reactionary .”' — lias Theosopliist (4. de L.) PuBWSHED BY GANBSH M' Co., MADRAS