1. Manifesting Shaktis - Appendix

āgataḥ śivavakrebhyo gatopi girijālaye | magnatasya hṛdmbhoje tasmādagam ucyate ||

O Durga, it has emanated from Shiva's mouth and has taken root at your lotus heart, therefore it is called Āgama. ~ Āditya Mala (Tantra)

Sadashiva Nåda

Sadashiva taught the Agamas, the Ocean of Scriptures, Tantra Sāgara sṛṣṭyanantaraṁ eveśaśśuddhādhva viṣayanaṇūn || 63 || svāṁśu saṁspaśanādeva kṛtvā dṛkkriyayotkaṭān | sadāśivopi bhagavān nādarūpatayāgatam|| 64 ṣaṭpādarthamayaṁ jñanaṁ anekacchanda eva tat | pūrvato daśa saṁkhyātaṁ śivabhedaṁ tathāparam || 65 || raudraṁ aṣṭādaśavidhaṁ tebhyo'vādīt kṛpanidhiḥ | tattaddeśakramānmerāvāgataṁ tantrasāgaram || 66 || ~ Pauśkara Āgama, Pramāṇa Patalaḥ, 63-66

~ Lord Shiva, Kulārnava Tantra

Iccha, the power of Will, Jnana, the power of all-knowing wisdom and Kriya, the power of pure action, it is said.

That filled and intensified Viryam, the lifeenergy filled Semen is all covered by My fiery radiant essence. With My essence and forms of Iccha, Jnana and Kriya – Will, Knowledge and Action – That (viryam) is the ultimate Eye Nectar of Immortality, netra amrta.

This Viryam, Semen is the supreme abode and is the highest essence and form of immortality, the Nectar, amrta.

I, Yogesha, the lord of Yoga, through My own Yoga Shakti, manifested this entire Cosmos. She is the supreme protecting power to those who are terrified, frightened and in danger, she is the dispeller of fears to those who are in terrible anxiety and fear. She destroys enemies and She is the supreme giver of liberation, most certainly. O Sundari, Beautiful One, what can even great flowing poetry describe and repeat the greatness of this!

parameśāt purāvāptam idam jñāmṛtam mayā | tatsamāsena te vakṣye tattvānām prati saṁcaram || 7 || prasannam paramam śāntaṁ ajam īśānaṁ avyayam | śivatattvam sunirvāṇāṁ acyutaṁ ca sanātanaṁ || 8 ||

~ Raurava Agama, Vidyā Pādaḥ, Shiva-tattvaṇi, vr. 9-11

~ Mrigendra Agama, Ch. 13, Adhva Prakaranam, Descriptions of the Worlds in different planes of 'bhuvana adhva', verses 166-175

The original verses from Agama

karotyunmilanaṁ yabhiśśaktibhirnaratejasaḥ | ta nivṛtyādi sajñanaṁ bhuvananaṁ adhisvarāḥ || 166 || nivartayati bhutani yayā sa'sya nivartaka | nivṛttiriti tatsthanaṁ tatreśo'pi nivṛttimān || 167 || nivṛttasya gatiṛbhuyo yayā pracyāvalakṣaṇā | niṣidhyate pratiṣṭha sā sthanaṁ tadvāśca tatpatiḥ || 168 || tyaktvātma-gamyaviṣayaṁ yayā jñanaṁ dadatyaṇoḥ | sā vidyā sthānamapyasyā vidyeśaśca tadīsvaraḥ || 169 || sarvadukḥapraśamanaṁ yayā'sya kurute haraḥ | sā śantistatpadaṁ ceti tatkurvan so'pi saktimān || 170 ||

~ Raurava Agama, Vidya Pada of Srimad Kamika Agama, Adhva Vidhih, The Features of metaphysical cosmic path (adhva), vr. 32-34

Agama source: Matanga Pārameshwara Agama, Vidya Pāda by Lord Srikantha

• • 3 states of Lord Sadashiva Nishkala Shiva, Bhoga Shiva and Adhikara Shiva
• • How He is the source and authority of Vidyeshvaras and Shaktis and,
• • How He manifests Himself through His Shaktis, powers in the māyā chakra and liberates the beings through His Guru anugraha.

- verse 53-55

note:

• Sadashiva bhuvana is explained Sadashiva tattva in Raurava Agama, vidya pāda, verse 161-162

• The term 'Prabhu' has been defined in the Agamas as "the Absolute Lord who is capable of performing actions in a systematic way, of abstaining himself from such actions and of performing such actions in a different order".

In the tantra, the phrase 'Indra Jāla' comes at 3 places – once in dhārana 77 and twice in dhārana 107. Here, the Jāla can be related as 'the matrix or web' and 'indra' can be directly related to Māyā, the world of illusionary pleasures, i.e. indra's plane of artificial ignorance.

indra-jālamayaṁ viśvaṁ nyastaṁ vā citrakarmavat | bhramadvā dhyāyataḥ sarvaṁ paśyataśca sukhodgamaḥ || 102 || ~ dhāraṇā 77

• This is Śāktopāya – first dhyāna technique, then perceiving, and then the experience of 'sukha-udgamaḥ'.

atattvaṁ indra jālam-idam sarvamavasthitam | kiṁ tattvam-indrajālasya iti dārḍhyācchamaṁ vrajet || 133 || ~ dhāraṇa 107

when the ultimate state of 'Shivatva' is attained

Agama Source: Sarvajnanottara Agama, vr. 57, Ch 2, Shivānanyasā- sākshātkār patalah

He attains the ultimate state of Shivatva.

Pancha Kritya, the 5 Cosmic Acts of the manifest- unmanifest, sakala-nishkala Sadashiva (from His kriya-shakti)

jagaj-janma-sthiti-dhvamsa tirobhāva vimuktayaḥ | kṛtyam sakārakphalaṁ jñeyamasyaita deva hi ||

Manifestation or emergence, jagaj-janma [shristi]; sustenance or continued existence, sthiti; adsorption or disappearance, dhvamsa, concealing or covering the Existence (existential reality) by secretly making it invisible and uncognizable; tirobhāva; the bestowal of grace which results in the ultimate liberation, vimuktayah – all these are the 5 actions, krtyam (of Sadashiva), who is associated with Shaktis which serve as His instruments and body and who is holding the fruits (in the form of enjoyment, bhogas and liberation, moksha). These 5 actions are certainly being performed only by Him.

~ Mrgendra Agama, vr. 3, ch 2, Paramoksha Nirāsha Prakarnam

तासां माहेश्वरीशक्तिः सर्वानुग्राहिका शिवा । धर्मानुवर्तनादेव पाश इत्युपचर्यते ॥ परिणामयती ताश्च रोधान्तं कार्कचित्विषा । यदोमीलनमं आधत्ते तदानुग्राहित्कोच्यते ॥

tāsām māheśvarīśaktiḥ sarvānugrāhikā śivā | dharmānuvartanādeva pāśa ityupacaryate || pariṇāmayatī tāśca rodhāntam kārkacitviṣā | yadomīlanam ādhatte tadānugrāhitkocyate ||

There is one Māheshvarī-śakti (Shiva-Shakti) known as Tirodhāna Shakti (Rodhān) as being included in the series of bonds. In reality, this Shakti is of the nature of bestowing grace upon the souls, sarva-anugrāhika śiva, which is of the nature and essence of Śiva, the pure consciousness and auspiciousness. Since, its mode of action is to take control over the potencies of ānava mala and to act in conformity with them, It is called Pāśa.

As long as the concealing power exists, this Rodhāna (tirodhana) Shakti brings about the maturation to the potencies of mala gradually, by holding control over them. When the same Shakti brings about the unconcealment of Consciousness within the soul, which is in the form of causeless grace, this Shakti is known as Anugraha Shakti, the power that bestows the ultimate loving grace of liberation.

~ Mrgendra Agama, vr. 11-12, ch 7, pāśa lakshana prakarnam

दर्ज्ञेु त्वात्पदार्थनां तत्त्वानाम् गहनस्य च । स्थित्युत्पत्तिविनाशानामं गुह्याद्गु ह्येति वर्णितः ॥ 39 || गुह्यातिशय युक्तत्वात् अतिगुह्यो महेश्वरः । प्रकृ तेर्गोपनत्वाद गोप् ् ता सम्सारस्य सदाशिवः ॥ 40 ||

durjñetvātpadārthanām tattvānām gahanasya ca | sthityutpatti-vināśānāṁ guhyād-guhyeti varṇitaḥ || 39 guhyātiśaya yuktatvāt atiguhyo maheśvaraḥ | prakṛter gopanatvād goptā samsārasya sadāśivaḥ || 40

The essential nature of all the objects and all the cosmic principles, tattvas which evolve from the space – the acts of manifestation or emission (utpatti), sustenance or continued existence (sthiti) and dissolution or decay (vināśānām) - all these are impassable or impenetratable to be known or experienced. So, they are declared to be very secret among the secrets, atiguhya.

Through His power of concealing (tirobhāva śakti), Maheshvara (Shiva) maintains this secrecy. Such power of Siva is with highest perfection. Because of this preexisting power, He is called Guhyātiguhyaya.

~ Raurava Agama, Vidyā Pāda, ch 10, mantrārtha varṇanam.

athaiśvarya vibhedopi lakṣyate leśato'dhunā ॥ 97 buddhayātmanorvibhāgena sthitamaiśvaryaṃ aṣṭadhā । dharmiṇo jñānaniṣṭhasya virāgecchaśca dhīmataḥ ॥ 98 sattvamutpādayedvauddhaṃ aṇoraiśvaryaṃ icchayā ~ Pauśkara Āgama, vidya pāda

Next, the various lordly powers, aiśwaryas, are explaind briefly as per their internal division. Some lordly powers are related to the body, mind (buddhi) and some others related to the inner self (ātma).

Such lordly powers are eight fold – to enrich the person who lives and abides by dharma, the cosmic laws of life -who is firmly established with dedication for jñāna, sacred knowledge, ‐ who is beyond the worldy passions, virāga -‐ who is intelligent and wise with discriminative knowledge, dhīmataḥ, the sattvaquality, the attribute of restful awareness of the buddhi-tattva generates the lordly powers as desired by him.

Āgama Source : Paushkara Agama, vidya pāda, vr 97-110, pumstattva patalah, nature of the soul, Purusha

• • become two-fold (dvi-gunam) for the Rakshasas.
• • Three-fold (tri-gunam) for the Yakshas.
• • Four-fold (caturgunam) for the Gandharvas.
• • Five-fold (panchagunam) for Indra.
• • Six-fold (sadgunam) for Soma (Moon Deity).
• • Seven-fold (saptagunam) for Prajapati, the ruler of mankind.
• • 64 Powers (catus-shasti) related to the buddhi-tattva are said to be with Brahma.

Source: Paushkara Agama, vidya pāda, vr 49-50 pumstattva patalah, nature of the soul, Purusha

idam puraṁ kāraṇa-vaktrapadmādvini'srutaṁ tadvahudhā vibhinnam | vidyeśvaraiḥ kāraṇatulya-rupairmantrakriya maṇdala saṁprayogagaiḥ || 103 ||

koṭyā nibaddhaṁ parameśvareṇ śaivam padam matrgaṇairupetaṁ | tadeva sarvaṁ kṛtavānmahātmā bhṛgūttamo dvādaśabhis-sahasraiḥ || 104 ||

This Agama issues forth first from the lotus-like face of Shiva, who is the Primal Lord. This was further variegated into many parts by Vidyeshwara (Ananteshwara) whose causal form is in Oneness with Shiva. He made such divisions such as to present the details of MANTRAS, KRIYA, MANDALAS and the techniques for applying these, under various contexts.

This Āgama is centered on the attainment of state of Shiva, Shaiva Padam, which is associated with well-formed groups of letters and which was revealed by Shiva, was originally composed of 10 million verses. All those matters enshrined in these verses were summariesd in 12,000 verses by Bhrugu, the foremost among the Gurus.

~ mantrārtha varnanam, Raurava Agama, vidyā pādā (vr. 103, 104)

In the Deeksha Vargah (8), the section on sacred Initiation by Lord Sadashiva as the 'Guru' in Raurava Agama, the great sages enquire the following:

• • How are the embodied souls relieved from the bonds through Deeksha?
• • How do they attain the essential nature of Shiva, Śivatva, having severed the mighty bonds of Māyā – shivatāṁ yānti chinamāyā bandhanaḥ (1)

यथा प्रदीप्ते ज्वलने तूलराईः समर्पितः ॥ ८ ॥ दग्धौ निर्याति सर्वत्र न भूयस्तूलतां व्रजेत् । एवं वै मन्डलं प्राप्य दीक्षामन्त्र समुद्भवः ॥ ९ न पुनर्जन्मतामं याति दीक्षितो मनुजोत्तमः । yathā pradīpte jvalane tūlarāīḥ samarpitaḥ || 8 || dagdhau niryāti sarvatra na bhūyastūlatām vrajet | evam vai manḍalaṁ prāpya dīkśā mantra samudbhavaḥ || 9 na punarjanmatām yāti dīkśito manujottamaḥ |

manḍalaṁ tatra suryasya tanmadhye soma manḍalam | soma manḍala madhye tu vimalam vahni manḍalam || 9 vahnimanḍala madhyastham śuddhasphatika sannibham || 10 ||

At the center of the heart-lotus, there is solar geometric representation, Surya Manḍala**, and at the center of the Surya Manḍala, there exists lunar region,** Soma Manḍala. At the center of the soma manḍala, there is a fiery region, Vahni Manḍala with its innate purity. At the center of the feiry manḍala, the great Lord, Ishvar is present. He presents Himself there existing like a pure crystal, Shuddha Sphṭika.

~ Raurava Āgama, Vidyā Pāda, Ātmasamkrantih, 9

ādāvagni-manḍalam | tad-upari sūrya-manḍala | tan madhye sudhā- candra-maṇḍalam | tan-madhye'khaṇdabrahma-tejomaṇḍalam | tadvidyul-lekhāvac-chukla-bhāsvaram | tad-eva śāṁbhavī-lakṣaṇam |

~ Manḍalabrāhmopanishad, (II.i.5. – śāṁbhavya tad-adhigamaḥ)

Through Mantras the Mandalas manifest as Vidyāmanḍala Rājās

teṣvijyo bhagavānebhir manḍalī satatam śivah | rṣidevāsuranarair vinirmokṣārtha kānkṣibhiḥ || 23 || vidyaāmanḍal rajānām manḍālamśa vibhūtayah | na sakyāḥ parisamkhyātuṁ mantrānāṁ ca tadātmanām || 24 ||

~ Raurava Agama, tantrāvatār patalaḥ, vr. 23-24, ch 3

tā janmamṛtyukahcitām pitāmahakṛtām imām | sṛsṭīm dṛṣtvaisvarīm mūrtim praviṣṭāḥ punareva hi || 19 || antarhitāmstān anaghān mantrarājeśvaraḥ prabhuḥ | dadhāra bhagavānīśo lokānāṁ hitakāmyayā || 20 |\ teṣāmakalpayad devo mantrādhvara vibhūtayaḥ | manḍalejyā vidhānena mantra sadbhāva sttamaḥ || 21 || guhyāni manḍalānyaṣṭau navanaābhādi samjñayā | anantavijayādīśam śatamanyat prakīrtitaṁ || 22 ||

~ Raurava Agama, tantrāvatar paṭalaḥ (3), vr 21-24

note: Navanabha mandala is made with vyomavyāpin mantra. Mandala is nonagonal geometrical symmetry with 40 aksharas in each of the 9 sections and 8 arranged in central navel. Navanabha envisages Shiva as encompassing 'space' element.

Āgama Source: Patisvarūpa Nirūpaṇam, Absolute Lordship of Shiva, Mrgendra Āgama, Vidyā Pāda

Part 2: Manifesting Shaktis - Appendix_English_part_2.md

• 1. Aśuddha māyā which is mixed with impurities of individuality, āava mala and karma. From impure māyā, evolves bodies, organs, worlds and objects of enjoyments.

• 2. Shuddha māyā or Mahāmāyā, exists eternally.)

• • Mantras are designed, composed in suitable language for each division of Earth and other worlds.
• • Mantras are associated with 'seed letters' (divya akshara) and words (pada) – which are divine, effulgent and vibrant – with power of KNOWING ALL (sarvajna) and pervading all places and all divisions of time (sarvagāh), they are pure (shuddha), they become manifest in those who have attained the power of knowing-all.

• • Being actively manifesting Himself within the body of Mandali and other Rudras, Shiva manifests and runs many worlds [bhuvanas ādhipān] comprising of the moving and non-moving.
• • Bhagavān Shiva present within the Manḍali and others, commissions Brahma and others into their respective cosmic functions. He illumines and strengthens their Shakti, the power of knowing and doing, to enable them to perform their assigned actions.

muncati gahana nibandhan-māyā-viṣyitva yokta bandhena | māyābhijño bhagavān dīkṣānipuṇena hastena || muncati tena hi guhyam mantrapadaṁ mudā vipraḥ |

~ Mantrārtha Varnanam, Raurava Āgama, 10 vidya pāda

teśāmutpatti samhāra-sthityanugraha kāranaṁ | umāpatirmahātejāḥ parameśa samo guruḥ || 9 ||

~ Raurava Āgama, 9