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In This Issue

1. From the Chief Editor’s Desk 2Pratyabhijna Hridayam Made Easy by Swami Parananda 3Wisdom from Shiva’s rattle-drum (12) कपय ्

Swami Parananda

4 Varanasi A poems by Prof Ambika Talwar. 5The mystic oiuja , Matrika chakra Viveka by Dr Ramsalahi Dwivedi . 5 The moon and a bough (painted by bhoomi sat )

YTA Yoga Tantra &Agama Newsletter Volume 6, Issue: 21

July–September 2020 ISSN No. 2454-888x

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From the Chief Editor’s Desk

Anant shaki tells us about the imparting of the mystic wisdom by gandhamadan siddha to his disciple nishkriyanand while redeeming him. What he revealed to him was never written. All discursive knowledge amount to nothing when it comes to initiating a novice by sharing the mystic experience with him. The attainment of the supreme resort cannot be an intellectual or rational process. Expressions and verbal interactions are conducive only in as much as it takes to get aquatinted with the mystic course and the trail of experiences which is to follow -proactively though. The process of imparting upayas for the innately available essential nature depends solely on the munificence of the preceptor. Adi Shankaracharya in one of his monistic treatises says the first gateway to yoga is being tacit and self-denial. Ygasyaprathamamdwaramvangnirodhoaparigrahah (योग$य %थम ं )वारं वा-.नरोधोऽप3र4हः). There are some highly complex and intricately mystic tactics about hesychasm and word transcendence -usually called mounam the orient. The commentator on these aphoristic encryptions calls itswarasiddhamounam or the silence to be practised with concentration on the eternally resonate word of god or swara and the perfection in the practice of total word transcendence based on this tactic. The ultimate in this practice is pervading even the all-pervasive ether termed as saswarata by Vatulanath the compassionate adept who introduces us to his sect of greatest venture or mahasasahas. This precedes the attain of a spiritual trance called the mudra of immense astonishment, the mystic ‘’eureka”.

One popular hymn to the divine mother says thou manifesteth in the form of nasal semi vowel - Ardhamatraat the end of the three sounds of a u and ma which cannot be pronounced. Beyond this point of consolidated awareness or bindu dissolving into fluid vibration or nada the real mystic journey inward begins.And there is no guide maps or compass. The impetus of only faith and devotion are the companions and there are no sojourns. The realm of word transcendence has been semiotically denoted by many mystic cults as diagrammatic depictions

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of various intermediate states and experiences but these are more like road maps and teaching them does not amount to actual pursuit. Among the votaries of Trantrikism,this diagram and symbolic conveyance of lofty gradations of mystic experience is as austere as the mystic experience itself. These are rather conducive in retaining the previous meditative experience of a yogi who is not a 7वदेह%कृ.तलयः (body transcendent dissolution in to causal nature)and is not entitled for the experience called bhav. The others must rely on their faith and devotion, accumulation of spiritual energy,memory of the previous experiences of seance and enthusiasm. The arcane mystery of this “power of not speaking’’ is —merging all experiences into the primeval vowel A and as you pronounce this there is a subtle constriction in the guttural portion of the vocal chamber. Since the first vowel [also the syllable for the absolute shiva in other tantrik canons] pervades all other vowels and consonants can also be called as the point of origin and subsiding of all expressions alphabetical or otherwise. The secret of pronouncing the first vowel correctly can facilitate word transcendence in toto. There is a tremendous dissipation of psychic energy through unconscious motor- mouthing!The knack of word transcendence if learnt in time one can conserve and orientate the energy of consciousness -balam, which in this parlance is the power conserve, first through laconic verbal interaction and then by total word transcendence as mentioned in this concluding aphorism. A or AKara has been categorised as four types -1 Hata (हतः), 2anahata (अनाहतः), 3 anahatahat (अनाहतहतः),4 anahatahatottirna (अनाहतहतो?ीणBः). The first one is pronounced from the heart,throatand palate etc. and illuminates all objects contained within the abbreviated vowels and consonants. The second one signified by madhyama mode of vak,which originates from the realms which transcends all expressions, specially the swars or vowels. The origination is of the type of upsurge of nada or eternal word like the note of a string instrument. After the “struck” or hat has subsided the anahatahat(अनाहतहत) is sensed, that is based on both is heard distinctly by closing both ears. This is the embodiment of all tattvas and also reflects them within the ether between the two ears. The fourth one i.e. anahatahatottirna (अनाहतहतो?ीणB) or the nada transcends both anahata (अनाहत) and hata (हत). This is the infinite expanse with no condition to limit. This unveiled abode is devoid of all vikalpa or ideation. This imbibes the primordial great oscillation characterised by a slight movement andmanifests as swara which doesn’t contract or expand. Owing to This absence of contraction and expansion it comes to be called paramvikasa(परम7वकास)or expansion plus ultra. It needs no contact with physical vocal chamber for manifestation and is never pronounced. This fourth mode of swara corresponds to goddess roudri(रौEF)and is denoted by tantriks as a sprouting into four dimensions like a water-walnut. Anahathata(अनाहतहत)resonates within without any vowels or

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consonants (अनGकहलाHमक).This pertains to the state of dreamless sleep and comes to be called as Vama. The arms of Ambika shakti, who pertains to anahata signifies the state of dream. Jyeshtha representing the weapons in the waking state. This experience follows from the knack of pronouncing अ and leads to the accumulation of spiritual energy needed for emancipation. All this must come from the tradition of the lineage of Gurus. The concluding thirteenth aphorism of Vatulnath gives some epistemological index of how the mystic lineage originates and can still be linked with the discursive one. The power of hesychasm aka pronouncing the vowel अ leads to the experience of great wonder or 7व$मय in which the aspirant transcends both conditioned as well as unconditioned ego. The state of ego transcendence following the great wonder, leads instantaneously to the ultimate khechari state of unison with all pervasive universal self without any let or hinderance. This state of unison spontaneously follows after all distinctions of meum and tuem have ceased.Khechari mudra imbibes all other mudras in it since this trance leads to the experience of eternal silence. All metaphysics culminates into the six schools of thought. The conventional trend attributes these six philosophies viz Buddhist (बौ)ध),Vedic (वKैदक), shiva (शवै),sour (सौर) [sun],vaishnav (वMैणव) and Shakta (शाNत). The metaphysical institution of tantricism has four amnayas or institutions. These four amnayas slightly vary from the monistic establishments founded by Adi Shankara but the basic organisational structure as it were has always been the same or to be more precise similar. There are four cloistral set ups in the four quarters for the advancement of knowledge and religion based on Vedic monism. The tantrik counterpart was presumably either subservient to the main intistituition or was configured on similar patterns. There are four exoteric amnayas viz purva,dakshina, paschima and uttaraamnyayas, Named after the directions to which they belong. The other two amnayas are esoteric and are named as urdhwa and anuttaraamnayas. They are meditated upon within the psychic plexuses as well as in the gross world. They are usually believed to have originated from the five faces of lord shiva and therefore as authentic as the Vedic relations. The author and the commentator both seem to have been subservient to this mystic-ecclesiastic discipline. This aphorism encrypts the essence of all thirteen aphorisms to wit -total word transcendence. After attaining the great trance of eternally perpetuated silence one attains ख$वरता.Ananta shakti defines this mystic term as a subjective assimilation of the ethereal void in which there is an absence of all entities which refers to a complete unison with ones omnipresent essential nature.

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Swami Paranand Tirth Founder President CEO YTA Yoga Tantra and Agama (Inc) Cal. USA, Yoga Tantra et Agama Centre Quebec Canada

PPRATYABHIJNA HRIDAYAM MADE EASY

Swami Parananda

Sutra 1: chitih swatantra vishwa siddhi hetuh Translation: The power of consciousness accounts for creation etc. independently Exposition: Visva Siddhi- is the process of universal manifestation comprising thirty six /thirty five elements .Some translators mean the accomplishing of all five fold functions attributed to Param Shiva viz. Creation, sustenance, dissolution, and redemption . Swatantryam or independence ,redefined- The power of consciousness is swatantryam .Swatantra has been defined as the nature of ultimate gnosis –“Anuttara vimarsha” and thus is ever in eternal unison with Param Shiva within which she herself manifests as the universe , sustains and dissolves it. This can be experienced only subjectively. The objective experience pertaining to insentient and essenceless maya or prakriti can not be the cause or hetu. On the other hand the self -illumining entity or prakash itself is the cue owing to the unison of the universal phenomena with prakash. So Chiti the transcendent entity alone accounts for the power and process of creation and is not something conditioned in time and space but is born from it and is sustained by it. The universe is not something different from the Chiti so how can these two be the cause and effect. The Goddess of consciousness projects herself in the form of infinitesimal universal phenomena hence the cause and effect relationship is consistent. Moreover she accounts for the appearance of this universe divisible in the form of experience, experiencing and experience. Therefore no testimony of evidence is fit or needed for proving her. Because she is free, unconditioned and self evident. All proofs are required to vindicate some new entity. Trik sara tells us the analogy of the futility of a man who tries to jump over the shadow of his own head like wise the bindu kala the transcendental dot which is beyond the range of will, wisdom and work trio[ jnana, ichhca and kriya ] cannot be transcended by any effort actual or intellectual .Since this power of consciousness accounts for the process of creation and also

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dissolution which is in the form of transcendental, no due homogeneity she is free and independent . Once her independent nature has been established she accomplishes both emancipation and enjoyments (bhoga and moksha).This is yet another rendering of the term vishwam . Since Chiti accounts for the creation and dissolution of the phenomenon as not different from Pure Consciousness (Samrasya is homogeneity with the non -dual principle)- she is called swatantra or ‘Free Will’. Hence due to her virtue of being swantantra- free- she is the agency accomplishing Bhoga and Moksha both. There is a famous saying among the devotees of chitshakti .

“Yatrasti bhogi nahi tatra moksha, yatrasti moksha nahi tatra bhogah Shri sundari sevan tatparanam bhuktishch muktisch karasth eva” “One can not have the cake and eat it too . If enjoyments no emancipation if emancipation no enjoyments but a worshiper of the divine mother can accomplish both concomitantly.”

Khshemraj while commenting on his own aphorisms gives an alternate meaning of the world “vishvam” – bhog and moksha . She is free, so she can emancipate her aspirants even as enjoying worldly pleasures and she can also provide worldly enjoyments to her aspirants even while they are pennant and engaged in moderation. Yet another meaning of the word vishvam i.e. entirety pertains to a more subjective perspective both explicit as well as implicit. In the lingo of the Agamas , the world or the complete objective whole has been acrimoniously defined as sukha, prana, neel etc. This is presumably an undermining of the conventional phenomena to facilitate its transcendence. So the term Visvam in this version of interpretation is the entire phenomena consisting of body, joy, perceptions like blue, prana-vital airs etc. The divergence of awareness from absolute subjective consciousness to various gradations of objectivity accounts for the special phenomena called unmeelanam or unfolding . The order of awareness descends from Pramata [experiencer]to Pramana[experiencing] to Prameya [object of experience]. This term chitih is very significant when it comes to defining ‘’consciousness ‘by modern cognitive scientists. Consciousness, the sentience in ancient life science used to be defined as the agency that accounts for functions like, respiration, locomotion, reproduction and a few more. This however refers to it as an objective entity and to be cognized in only the subject under study. Eastern metaphysics enunciates the

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subjective portion of the consciousness usually referred to as Pramata who in its conditioned form comes to be called Apar pramata or Maya pramata i.e. inferior experiencer , or Parichhinna pramta or the empirical experiencer so on and so forth . Chiti is derived from a root chiti sajnanne which means to know or to cognize. In this aphorism the power of consciousness or chitshakti is explained. There are two streamlines of consciousness – a layman’s and a yogin’s – Object and Subject difference is same to both but Yogins are conscious of the subject and object relationship. The latter is not acquired just by learning. One is supposed to get it first hand when one actually meditates and tallies with his experiences. An uninitiated person who has not yet learnt about his spiritual existence beyond the body, mind and senses perceives the world only through his limited vision and is oblivious of the perceiver and the process of perception . A yogi as per an often quoted canto of the tantras also shares a conventional view point of the layman but at the same time does not loose sight of this identity and unison with the ultimate seer or Param Shiva . He further descends to various levels of proportions of seer and seeing and at the same time maintain the awareness of his ultimate identity. Even if a yogi is engaged in every detail of the exterior gross sense objects he doesn’t lose sight of his unison with Brahman the absolute just as a danseuse even while maintaining an awareness of rhythm, beat, tune and steps does not lose the sight of a pitcher or a trail of pitchers balanced on her head . The term Chiti has been used as singular .This rules out any other entity intellectual or actual . Her dual and multiple aspects are also refuted by this use of singular for chitih . Swatantryam or independence ,redefined- Since Chiti accounts for the creation and dissolution of the phenomenon as not different from Pure Consciousness (Samrasya is homogeneity with the non dual principle)- she is called swatantra or ‘Free Will’. Hence due to her virtue of being swantantra- free- she is the agency of accomplishing Bhoga and Moksha both. Independence is the virtue of not depending on any other entity for accomplishing some objective in this parlance the five fold function of the universal phenomena .This swatantraym which we have defined as free

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will must not be confused with the talks of yes or no to free will that is prevalent these days . Even from a metaphysical stand point’’ free will’’ is not consistent as apriori of creation or unfolding of the phenomena sine the apparatus of will are yet to manifest. The power of consciousness as the ultimate entity is visualized by aspirants of grosser view point as the divine mother seated on a dais with four legs as Brahma ,Vishnu , Rudra, Ishwara and Sadashiva as the plank . She decrees these five deities for their respective actions. She on the other hand is not under any other entity’s sub-ordinance. This is the essential meaning of the term swatantra . There is a popular Suktam in the Rigveda called Atma Suktam or Devi Suktam . The power of consciousness or chitshkti dawned upon a seer’s daughter called vagambhrini and she unveiled her mystic secrets in the form of a Suktam .

I blow unrestricted like wind as I create multiple realms of the cosmos . With my divine magnanimity and infinite expanse – I transcend the earth ,sky , the space , the entire cosmos. I pervade this entire universe with my body .

[ Devi Suktam]

In the beginning , Kshemraj has mentioned that this Pratyabhijna Hridayam is the essence of the Shavite upanisad presumably Ishwar Pratyabhijna to befit the competence of mediocre aspirants who have no erudition in syllogism and grammar but are full of faith and devotion and through faith and devotion who have received the induction of the power of consciousness and are able to recognize their unison with the ultimate Shiva or Shakti who are not different from one another . Since Citti is used as a singular, not conditioned by time and space the system advocates a form of Monism which refutes all the dualistic theories. The word ‘Svatnatra’ used with ‘Chiti’ essentially stresses the point that Chiti is independent of any other entity and hence is free will unlike the doctrine of Brahman proposed by Shankara Vedanta in which Cit is considered to be inactive. The Sutra further suggests it` is rather due to the unlimited will of Chiti that the entire phenonomena is seen to be unfolded and if one realized the power of Chiti in its true sense then the path to emancipation is not far. The term ‘Vishvam’ etc. also refers to the state of being endowed with all Shaktis, the universal cause, attainability without any discomfort and granting the greatest fruit that is emancipation. If Chiti is the primordial cause of the universe she must also be the fundamental or instrumental cause so duality cannot be ruled out.

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To answer this interjection the following aphorism goes as ‘ Svechhaya Svabhitau Visvam Unmilayati’ (Published from YTA Google Classroom)

WISDOM FROM SHIVA’S RATTLE-DRUM (12): कपय ्

Swami Parananda

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ABSTRACT

Keywords: Pranas , mind reason and ego , unmilanam, instrumental cause

12. Wisdom from shiva’s rattle drum .

12. कपय ्

Prakriti and purusa spring forth from the two syllables ka and pa.

The twelft aphorism from shivas rattle drum denotes the presumably most ancient concept of prakriti and and purusa which predates the ontological evolution or let’s say devolution since as per the order being followed here ,the aphoristic representation of the power of the power and process of universal phenomena is from gross to subtle . Beginning from the fifth and sixth beat which is devoted as the evolution of the five elements from ether to earth ,the order heads towards from effect to cause and finally upto the ultimate cause I.e. the primeval nature and all pervasive absolute principle . We shal go into the details of precedents of the sankhya school of thought while discussing the next aphorism which pertains to the equilibrium of the three gunas which upon being disturbed by the lords will accounts for the process of creation sustenance ans dissolution .

%कृितंपु+षंचेव सव1षामेवस4ंमतम ्

सभूंतिमितिव7ेयं कपा8यािमित िनि:तम ्। कािशका ।

Nandikeshwara unlike the votaries of sankhya which evolved later ,maintains that even the conjugal of prakriti and purusa is created by the eternal word emanate g from the rattle drum of lord shiva . This has been unequivocally vindicated by all contemporary schools of thought . Upanisadic thought conceptualised the absolute principle who is one without an second desired to procreate and for that he must have another entity . He underwent

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dichotomy like two cotyledons within a seed ,and came to called the pair of rahi prana,sat and that, man and woman, samkhya thought conceptualised them as prakriti and purusa . The puranam explain this process in this manner -the three fold prakriti abides in some negligible portion of the domain of the infinite purusa . A part of of him unites with her to cause a creative flutter in her by disturbing the equilibrium of the three gunas and undergoes a threefold manifestation . This triplet further divides into two and they interchange feminine principles to form three conjugal each meant for accomplishing ,creation sustenance and dissolution . This theory has its root in one of mantras from the asyavamiyam suktam of rikveda .

ि=य:सती?ता: त उमे पंुस आहC:पDयEचFुGमाननिवचेददधं:।

This attributes the origin of the triplet we mentioned above to the feminine principle or chitshakti who divides herself into the form of purusa and prakriti . Later on pura as and tantras evolved their own theory to conduce to their basic tenets . Agamas based on the ancient sankhya school explain the process of creation of creation as analogous to the rite of impregnation .

ममयोिन:महद्KL ति?मMगभOददा4यहं %भव:सवPभूतानांततोभवितभारत।(गीता)

My nature , the primordial causation is mahat or the cosmic intelligence I impregnate her and thus the origin of all beings .

She. This theory evolved to the tantric ontology of 36 elements which originate from shiva and his inseparable Shakti Shiva in his conditioned aspect became purusa and Shakti as conditioned by the sheaths or kanchuka came to be called prakriti . Both have their root in shiva the absolute who is not yet bifurcated as Shakti and shiva . This annuttara or the transcendental one is the origin of these aphoristic beats which encrypt all the metaphysical wisdom within them including the arcane mystery that these eternal onomatopoeias which are latent in pure subjective consciousness

Which is self evident , are the origin of even the primeval conjugal of prakriti and purusa I.e the all pervasive principle and his nature.

The letter क as per Nandikeshwara the mystic decoder of these aphoristic beats generates purusa . The letter Ka is the first consonant after sixteen vowel is highly mystic in nature . The Greek letter kappa and its script in Brahmi characters as a cross evolved from this syllable only. Phonetically speaking the first component pronounced by man is also also the first gaga gugoo attempt of a baby. This comes from constriction of the vocal chords which is metaphysically denoted as a cross road leading to the four states of dream, sleep,waking and transcendental trance or turya . There is one road that leads upwards in the fifth dimension towards the ultimate absorption into the universal self . The esoteric cross is a channel for the awareness to switch over to various modes successively as well arbitrarily

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and in turn culminates into unison with essential nature .there is rationale of the unity of word and meaning as the two heads towards subtler realms of expression ,in the eastern thought . So K or the first consonant ,individually and collectively can be considered as the origin of purusa or Manifest as purusa . nandikeshwara callers these two beats as the origin of purusa and his nature prakriti . The power of consciousness or chitshakti predates the manifestation of both purusa as well prakriti as we have mentioned earlier with reference to a mantra from the rikveda, we can attribute the generation of both to the divine wisdom that downs in the form of these sutras ,in this particular case the twelfth one . There is a great epistemological paradox in the matter relating to the creator and creature . The question of authenticity remains unanswered .how can component of creation be an testimony of evidence in matters which predate creation . A famous agha,rasan sukta of the Vedas declare the power and process of the creation of the universe as cyclic and originating from truth and righteousness both being the produces of enhanced penance and self denial (tapa) . The evidence of revelations can be consistent only if it were to precede creation itself I.e. it must predate and out last time. Mystic call it the eternal word . This eternal word or shabrahm manifests in the form of Maheshwar sutras or the aphorisms of the great lord or let us say the omniscient lord . This supports the argument of its being the origin of even the origin of even the primordial conjugal i.e. prakriti and purusa .कपाभयािमितिनि:तम ्।all other mundane authorities can only be diffident about describing the power of creation let alone the origin of even that of the creative principle . Hence nandikeshwars proclamation -this is a rationally and metaphysically established fact . There must have been many theories about regarding the power and creation of first the primordial conjugal of prakriti and purusa and then that of the universe itself , when nandikeshwara decoded these aphorisms from a mystic perspective but when the phenomena of shivas playing the drum after his dance of annihilation stopped ,the beats were the manifestation of the eternal shabd brahma the origin of the Vedas and therefore as much authentic .

(To be continued ...)

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Varanasi – Luminous City

~ Ambika Talwar

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Banks of ancient Ganga sing of before and after life;

ash and saffron flowers float, syllables sink to river

bottom amid silent wailing, ripples passing by.

One hundred meters away, funeral pyres release

violent flames, which disappear into crows’ azure.

Thus legends lie still or vanish, but story of Shiva

is endless even if partly forgotten. Memory needs

not quietude... Walls are gouache of spit images.

Daily bathers cross the river, dip in its cold currents

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as I did one winter morning with my father, while

mother and companions watched from a little boat

rocking in its karmic rhythm, stories of scriptures.

Sangam of Varuna and Assi, Shiva’s luminous city calls

golden time of respectful order to lift us out from

granular confines, bitter nuance of broken columns,

houses of fussed music, sweet aroma of betel leaves,

as heart-full romance of beaten souls wander.

I write these words: city streets winding as mothers

in rags ache for fulfillment, not lost in hunger

nor destitute as mountains strip-mined of essence,

as rivers sinking into oblivion, as plants whose sap

forgotten lingers in glance of Mother's tears. Ghajini

posters on walls as cows die for plastic foods.

Despite this shattering, Varanasi smiles, sentiments

like incense swirls rises into clouds calling rain

in spring. May these be woven in silk, for gentle curves

of Parvati’s bruised shoulders under an old banyan tree.

Bones of the burning dead float freely in fast currents.

Do not drink this water! Let dead dreams dissolve.

into liberation. Let them not haunt the living…!

——

Note: This poem was previous published in a collection pf poems titled Grateful Conversations edited by Maja Trochimczyk and Kathi Stafford in

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2018 and later in Quill & Parchment in 2019 edited by Sharmagne Leland-St John-Sylbert.

Matrika chakra Viveka.

The goddess of the alphabet is the foundation of all mantras. All expressions spiritual or mundane depend on these basic Qantas of conveyance of meaning esoteric as well. Esoteric in the sense because

even the expressions in common parlance which do not essentially involve any specific word and meaning relationship, are ultimately

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based on these basic units of expression .esoterically these evolve in the form of their monosyllabic bisyllabic and polysyllabic combinations

and have their root in the primordial consciousness which as the eastern metaphysics tells us is the substratum of the entire universal

phenomena. They are two popular legends about how these descended to human-level from their celestial disposition. One anecdote says that

they were scattered all deranged on the banks of a celestial pond. Saraswati the goddess of wisdom and learning came riding her swan on its banks and the swan picked them is a specific order beginning with अ

and ending at F strew them into a rosary and hence the name aksh mala. This may be the mystic interpretation of how the ”caveman”

without a language and means of expression and least recording them learnt alphabet .the matrikas which otherwise reverberate within all humans in the form of akharas from A to ksha in all four modes of

speech could be consciously and deliberately utilised for sophisticated expression and storage of information. This legend signifies how the primaeval human, somewhat like a newborn baby evolved from his

gaga goo blabberings to compilations of world classics. Sanskrit alphabet owing to their divine origin is more conveying since they also

propagate a lineage of the ultimate wisdom leading to the ultimate bliss. One ascetic named sidha swantranand nath whose genus is attributed to the third eye* of Lord shiva retired to a cavern named the golden cave (kanakachalam) in the Himalayas and went strenuously about transcending word in order to realise his eternal nature. Almost like tried to lift himself by pulling his shoestrings! He didn't give up and went on trying. Finally, he visualised an array of the alphabet in the

meditative trance it came out the blues and configurated itself into the form of the divine instrument of grace I.e. Shri chakram. Besides this lord shiva who had blessed him this also dictated a set of aphorisms in

five chapters operating to arcane, mysticism of this mode of Shri chakra. This Shri chakra doing to its composition of only the alphabet

came to be called as मातृकाचSम ्the lord asked to promote the only through the secret lineage of his direct disciples and never expose it to

all and sundry. The cantos he received were highly complicated and involved rules of

descriptive linguistics which were yet to be conceptualised. So the direct disciple of swantranand nath ordained his novice Shiva and nath to write a gloss on these aphoristic cantos to befit the comprehension of

an aspirant of meagre competence. The divine goddess of wisdom has been semiotically conceptualised as a

lady made up of alphabet. Her right side made up from all vowels signifies the waking state, the left side consisting of all sixteen vowels signifies the state of seamless sleep. Pudenda is made from palatial ya

ra la and va. Face and hear are signified by the शष स and stands for the fourth state of consciousness or turiya.

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The ultimate trance of total absorption into the essential nature is related to the last two alphabet s I.e. हand F which denote Shiva and

Shakti respectively. This canon is quite complicated and owing to highly mystic nature was never written down. Later on, as this cult was

reduced to merely an object archaic interest many manuscripts with various readings were discovered. There are five chapters in this book each attributed to, ascertaining the purport, sleep dreaming, waking

and turiya or transcendental state. Besides this, each chapter gives us a specific arrangement of the letters along various peripheries and

spokes of triangles in Shri chakra. Matrika chakra is one of the even types of chakras to be meditated upon while worshipping the great

instrument of grandeur I.e. Shrichakra. This treatise is more like a reconciliation of Matrika and dasha

Chakreshwari . Many such tactics or yogic short cuts have passed into oblivion with passage of time and even the available ones must be practised and even learnt theoretically after after ascertaining the

authenticity of the lineage and competence by the aspirants .

( english rendering by varni Parpatar swarup . This is the abstract of a Sanskrit talk by Dr Ramsalahi Dwivedi at YTA colloquium ).

*?वतंTानMदनाथोभूदािदनात ्(माचिव)

** मातृका चSेVरी रWन॰ Yहच॰ कालच॰ तWव॰ मूितPच॰ गु+च॰ +[च ॰ दशाच॰

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From the Brush of Bhoomi Sati

Painting the moon and a bough .

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YTA Yoga Tantra and Agama(Inc) Published by Paranand Swami F-1602, The Resorts BPTP Greater Faridabad Haryana .India .121002. Email: swamiparanand@gmail.com