Sadashiva has given detailed descriptions of the powers in the Agamas which are revelations to Devi Adishakti in the form of Dhārana, Sutras or powerful techniques and cognitions to manifest the powers, from the space of Oneness or Advaita with Sadashiva.

When AdiGuru Sadashiva Himself descends as the Avatar and Guru, He gives these powers as pure gifts onto His disciples without the need for any qualifications of a person to practice these techniques or meritocracy or spiritual penance. By the mighty power of His initiation, the powers manifest in any being who makes himself available to receive the state and power of Sadashiva, and aligns to live the truths of Integrity and Authenticity.

^{!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!} 1 Creationism – the belief that the universe and life has originated from acts of divine creation. Creationists believe that the evolution cannot adequately account for history, diversity, and complexity of life on Earth.

**We present the Shaastra Pramana, the scriptural evidence of the Powers of Third Eye, which are the direct words of Bhagavan Sadashiva.

Shaastra Pramana: Netra Tantram, chapter 1

You ask these questions with great eagerness and intense yearning. Listen Dear, I will speak all about that Fire (vahni) and the incomparable, ultimate nectar (amrta) which is within My Eye in between the eyes (netrāntare).

I will speak about all That, listen Dear, established in Yoga, the uniting space of Oneness with Me. Its real form and nature is without origin, pure, pervading all and having faces everywhere. It is existing within all living creatures and present in the hearts of all things, attained by yoga, difficult to accomplish, hard to attain for all beings.

In my Netra, Cosmic Eye, both Fire (vahni) and Nectar of Immortality (amrita) exist, this is the unsurpassable, excellent sacred secret (rahasyam) not told previously, yet.

sūrya-candramasau: sun and moon, vahni: fire, tridhāma: three sacred abodes; parikalpanā: imagination, projection; tadartham: that's why, iha: here, mahyaṃ: to me, trinetrakalpanā: the projection or visualization from third eye; dṛśyate: visible.

dahana-āpyāyane: increasing, expanding effulgence; tena: from that; prākāśyaṃ: brightens, pervades as light; vidadhāmi: provide; aham: I; ca: and; shṛṣṭiṃ: manifestation, creation; sthiti: maintanence; samhrtim: absorption for rejuvenation, dissolution; ca: and; tritanur: three bodies, form, manifestation; vidadhāmi: giver, bestower; aham: my

That filled and intensified Viryam, life-filled energy 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, life-filled energy is the supreme abode and that is the highest essence and form of immortality, the Nectar, amrta. This viryam is the Ultimate Bliss, and This is the Ultimate space and goal.

That (viryam) is the complete knowledge, pure and the greatest core of the Netra, the Divine Eye. This is called the Mrityunjaya, the conqueror of death and is the giver of complete completion, liberation, mokṣa to ALL beings.

Projections and varieties of Existence from Sadashiva

The magnificence of this great Pāśhupata (cosmic weapon of Sadashiva) is that it is like Vishnu's Sudarshana, discus or Brahma's Danda,staff and is the very essence of all weapons, āyudha. Appearing in Infinite forms and shapes, this weapon spreads in infinite ways. My own Vīryam, life-filled energy creates and delivers My own self as forms of Suras**, Divine Beings.**

Summary

Listen to this statement.

"In Me dwell the three playful abodes of the Sun, Moon and Fire. In the play and projection of My magnificent Third Eye, Trinetra Kalpana is the substance of these three. I create, sustain, destroy and abdorb the universe."

sūryācandramasau vahnistridhāma-parikalpanā । trinetrakalpanā mahyaṃ tadarthamiha dṛśyate ॥ 1-30 ॥

Not seeing, not seen, not scene. SEE. SEE is immediate action and existentially happening. If I use the word 'seen' then it is done, past. No! He has not created the world and gone to rest. No. Nowhere Hindu God rests or sleeps or takes vacation. He cannot afford to take off.

Listen. I can't use the word SEEN or SEEING. Seeing reduces the whole thing just to an action.

If a pot is made, the clay, potter and the force potter is using on the clay and the knowledge potter has, which he applies on that clay – all that put together becomes a pot.

Understand. Sadashiva is all this for all of us. He is the material out of which we are made. He is the potter who is making us. He is the force which is put on us, for us to stay as we are, and He is the knowledge which is applying the force on us, to stay as we are.

Only if some matter is connected to you, you feel that as 'me.' For example; as long as your hands are connected to you, you feel that as you. You can handle it. You can do what do you want with it. You can stretch, push, pull, up, down, all.

But, if your Third Eye is awakened, you enter into the next frequency in which – everything you see, you know is the material out of which you are made is the same material out of which whatever you are seeing is also made, so you just know how to deal with the Matrix. Everything you SEE, you know is the same material out of which this whole Universe made.

You just know the Matter becomes your own extension. Anything you SEE, becomes your own extension, your own projection.

Sadashiva is revealing to Devi – svaṃ svavīryaṃ – it is like My own life<filled energy, It is the essence of all life<filled energy (vīryam), the strongest of the strong – tat vīryaṃ sarvavīryāṇāṃ tadvai balavatāṃ balam.

By the revelations of Sadashiva in the Agama, Sri Netra Tantram, we understand that Sadashiva's Third Eye is the SEE of the whole Universe. This Third Eye is the source of creation and is projecting and manifesting everything. The Trinetra of Sadashiva, when projected onto anything extends and creates infinite Universes, life<forms. Trinetra is the mark of pure Oneness with Sadashiva – where the creator Sadashiva, the creation < world (jagat), created – you (jeeva) is Oneness.

Therefore, the Third Eye located in between the eyebrows is the source center of all power manifestations. Once the third eye is awakened by Sadashiva embodied THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, different levels and frequencies of powers start manifesting in an initiated being.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 31, dhāraṇa 8

tayāpūryāsu mūrdhāntam bhanktvā bhrūkṣepasetunā |

nirvikalpam manaḥ kṛtvā sarvordhve sarvagodgamaḥ || 31 ||

Translation

When your form is filled with the life-breath and your breathing is directed as if it is penetrating with a deep restful awareness at the bridge between the two eyebrows – bhrūkṣepa setunā**, that is the Third Eye, and by letting the mind be established in the space of completion beyond any thoughts -** nirvikalpam manah**, you experience the all-rising state of Sadashiva and there showers the light or Vision -** sarvordhve sarvagodgamaḥ.

• 1. Ability to see through any distance **[**Cosmic Vision]. Looking at the open sky, you can see what is happening in Mars, what is happening in the Moon, ability to see any distance.
• 2. Ability to see through the obstacle or obstruction [Remote Vision]. When there is a wall, you can see what is behind the wall.
• 3. 4. Ability to see long distance, a person or a place [Remote Vision].

• 5. Ability to see the intra-organs [Body Scanning – Inner Vision] You can see your own inner body parts or body part of other people or living beings - such as the liver, kidney, blood flow, heart pumping etc. You can diagnose yourself or diagnose others.
• 6. Ability to see the thought currents of a person.
• 7. Ability to see the emotional state of a person as an aura.

These are the 7 various powers that start manifesting when the Kundalini circuit is complete and Third Eye Powers start manifesting.

While manifesting the power of Third Eye, the initiated first directly connects in Oneness with the Source, Sadashiva as the Guru, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM seated and manifested in their Third Eye. This act of uniting in Oneness with the Source and allowing His grace of power to descent onto him is Shaktipāta.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 37, dhāraṇa 14

dhāmāntaḥ-kṣobha-sambhūtasūkṣma-āgni-tilakākṛtīm |

dhāmāntaḥ: abode, dwelling place inside or within [antaḥ] (i.e. abode of light energy or eye); kṣobha: shaking, pressure, moving**; sambhūtaḥ:** being, coming together, proceeding from**; sūkṣma:** subtle**; agni:** fire, flame; tilakā: the sacred mark at the center of eyebrows**; akṛtīm:** in the form of, shape of, resembling**; binduṁ:** one-point**; śikhānte:** at the end of the hair tuft on the crown**; hṛdaye:** in the heart cave**; layānte:** absorption**; dhyāyataḥ:** by the restful awareness**; layaḥ:** dissolution, rest, completion

By placing subtle pressure or awareness on the light energy in the eye, a spark of flame resembling the form of a tilak mark [the sacred mark between the eyebrows, the ajna chakra**] comes before the eye within. Placing the restful awareness on this** bindu, the one-pointed flame in the third eye or at the crown center (śikānte) it opens up in the heart cave. When this deep awareness reaches completion, there is absorption in the light of ultimate consciousness, the state of Sadashiva.

**One initiated by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM into the Power of Third Eye through Shaktipāt with Him, experiences Oneness with Sadashiva, experiences the naturally super power of Trinetra, the Third Eye. One who manifests any of the powers of Third Eye demonstrating it at least 21 times successively, becomes a 'power adept', and thus as a sacred mark of experiencing this Agni Tilaka within his Third Eye, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM gifts the initiated disciple with Trinetra Tilaka– the mark of the thumb imprint of Sadashiva Himself on the Third eye, which glows like the sacred flame of Agni Tilaka.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 50, dhāraṇa 27

sarvataḥ svaśarīrasya dvādaśānte manolayāt |

ḍriḍhabuddher-ḍriḍhībhūtaṁ- tattvalakṣyaṁ pravartate || 50 ||

From all sides, take one dvādaśānta in your body, such as the center between your two eyebrows (brumadhya). Just dissolve your mind in the third eye with a strong constant restful awareness. That person who does this is ḍriḍha-buddhi, the one who is established in the firm strength of undivided awareness (just like a flame undisturbed by air).

Dvādashanta are the 12 energy centers in the human system. One of the dvādashanta is the energy center between the two eyebrows called brumadhya. In this Sutra, Sadashiva is giving another technique to awaken the third eye and be established in the undivided awareness. One who is established in the Third Eye firmly and stably is called a Ḍriḍha buddhi.

By dissolving the mind completely into the Third Eye, dvādaśānte manolayāt with a strong and stable restful awareness, one becomes ḍriḍha buddher – as his awareness gets established in the Third Eye, the cosmic seat of all-powerful Sadashiva*.*

• "Right Side Ganga", "Left Side Ganga" is Fact.
• 'No, it is not divided' is Truth.
• 'It can never be divided or united' is Reality.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 51, dhāraṇa 28

yathā tathā yatra tatra dvādaśānte manaḥ kṣipet |

pratikṣanaṁ kṣīṇavṛtter vailakṣaṇyam dinair bhavet || 51 ||

yathā tathā: however**; yatra tatra:** wherever**; dvādaśānte:** in the dvadaśānta, one of the 12 energy centers in the human system i.e. between the eyebrows**; manaḥ:** mind; kṣipet: by fixing, casting, striking; pratikṣanaṁ: every moment; kṣīṇa vṛtter: the fluctuations and modification of mind diminish and cast away; vailakṣaṇyam: extraordinary, indescribable state of powers of bhairava; dinair: within days or moments**; bhavet:** becomes, happens, experience

In this technique, one should perceive the dvādaśanta of the third eye center as the formation of the body. The whole body, mind and awareness must be fully fixed on the third eye - dvādaśānte manaḥ kṣipet.

This means, you should cognize that you are existing only through the Third Eye.

During any action, while walking, talking, working, or resting place the awareness completely on the third eye constantly, wherever you may be. Hold his awareness gently in continuity as much as possible, every moment. Pratikshanam – is the key word here – every moment.

By this constant awareness on the Third Eye, the modifications of the mind, the thought currents will be completely cast away. You will experience Completion, the Unclutched space – beyond the moment of thoughts, beyond past or present.

SADASHIVA IS COMPLETION. So, Oneness with Sadashiva, the Source Presiding Lord of the Third Eye, is experienced immediately.

With this Oneness with Sadashiva, comes Vailakṣaṇyam, the extraordinary states of Bhairava and the powers of Bhairava, who is Sadashiva incarnate.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 113, dhāraṇa 87

saṃpradāyam: the tradition**; imaṃ:** this**; devi:** devi**; śrṇu:** listen; samyak: entire, complete**; vadāmi:** tell, speak, narrate**; aham:** I; kaivalyaṃ: aloneness, oneness that expresses as extraordinary powers; jāyate: arise**; sadyaḥ:** immediately; netrayoḥ: both the eyes; stabdha-mātrayoḥ: simply by making the eyes steady, fixed, unmoving.

O Devi, listen to this sacred tradition, I shall reveal it you vividly, completely. Just keep your eyes completely wide open, do not see or perceive anything, by simply keeping it fixed with a steady gaze (on the reality within). By this, the state of aloneness [kaivalya], the Oneness that expresses as extraordinary powers and experiences will occur immediately.

In this Sutra, Sadashiva reveals the technique of experiencing Oneness with Him and from that Oneness awakening the powers of the Third Eye.

This technique is Bhairava mudra in which the eyes are open outside without blinking, but the restful awareness is fixed on the reality within, by which the state of Kaivalya is attained - kaivalyaṃ jāyate. By fixing both the eyes outward, netrayoḥ stabdha-mātrayoḥ and going beyond the sensory perception of 'seeing', the Third Eye being fixed on the inner space is awakened. With this awakening, the supreme powers of Sadashiva manifest immediately through the Third Eye.

Those initiated by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM manifest the power of Third Eye from the space of Oneness with Sadashiva. It is from the Oneness that the powers manifestation happens through the Third Eye.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 34, dhāraṇa 11

Power: Third Eye Awakening/Remote Vision

In this technique, fix your mind within your crown center being seated stably. Bring completion to your inner space, thereby establishing yourself with stability of the mind in an unbroken succession - kramena manaso dārḍhyāt. By this, one will directly have the vision beyond what is seen and perceived with normal eyes, the vision of the ultimate goal or lakshyam.

Shaastra Pramana: Vijñāna Bhairava Tantra, Sutra 54, Dhāraṇa 31

Power: Body Scanning

svadehe: in one's own, whole body; jagataḥ: whole universe; vā api: or else; sūkṣma: subtle; sūkṣmatarāṇi: to the subtlest, consecutively, simultaneously; ca: and; tattvāni: true principles or essential reality; yāni: cause, origin; nilayaṁ: source, ultimate dwelling place; dhyātvānte: by the experience of completing (end) from thoughts in the space of restful awareness (dhyātvaante); vyajyate: leads to; parā: ultimate, supreme

(This is Śaktopāya.)

Cognize deeply that the subtlest principles of your whole body, svadeha and the whole Universe, jagat - simultaneously – is filled with the Essential Reality - tattvāni yāni nilayaṁ.

This Universal power, Shakti manifests as the power to look within and beyond any body – one's own body or any other body. This power can be termed as the power of Body Scanning – the manifestation of Inner Vision.

**(**note:

This technique refers to the technique of vyāpti or fusion by which the gross tattva is reabsorbed into the subtle, the subtle into the subtler, the subtler into the subtlest, till finally reabsorbed into Sadāshiva. Then the Shakti, Para Devi is revealed with her powers.)

Shaastra Pramana: Vijñāna Bhairava Tantra, Sutra 107, dhāraṇa 83

Power: Body Scanning – Inner Vision

svavadanya śarīre'pi saṃvittim anubhāvayet । apekṣāṃ svaśarīrasya tyaktvā vyāpī dinairbhavet ॥ 107 ॥

One should, having renounced the identity of one's own body and the expectations associated with it, cognize and firmly declare from the being – that the same consciousness is present in other bodies as in your own body. Thus, one will become all-pervasive in a few days or moments, experiencing the Cosmic Oneness.

In this Sutra, Sadashiva is giving the direct technique to experience the allpervasiveness within moments or days, vyāpī dinair-bhavet, which manifests as the power to experience Oneness with any living being.

In the sutra 54 on the power of inner vision (body scanning) to look into your body or any body, Sadashiva reveals about bringing completion with your body and the whole Universe, simultaneously and center oneself in the subtlest essence of the body.

Now, Sadashiva as Bhairava is revealing the technique of power manifestation where the Yogi should complete and drop the identity of one's own body – and cognize that – the same consciousness or Existence, who is Sadashiva is verily present and pervaded in one's body as in other bodies.

The Yogi should firmly declare – Sadashiva, the pure consciousness who is present and pervading my body is also present and pervading all bodies. So, I am Oneness with all bodies - svavadanya śarīre api saṃvittim anubhāvayet.

By this powerful cognitive shift, one immediately drops the boundary and identity of the body and the expectations associated with one's body or with other bodies, and becomes one with the Whole, Sadashiva. From the experience of Cosmic Oneness with Sadashiva comes the power to become all-pervasive and experience any body as one's own consciousness or self.

Thus, the Yogi manifests the power of cosmic vision to look into any body and see any inner organs and scan through the body, and identify the health and body condition of any living being.

Shaastra Pramana: Vijñāna Bhairava Tantra, Sutra, 100, dhāraṇa 75

ciddharmā sarvadeheṣu viśeṣo nāsti kutracit |

cit-dharmā: as per the natural flow of consciousness**; sarvadeheṣu:** in all the bodies or embodied forms**; viśeṣaḥ:** differentiation, specificity, separate; nāsti: not there**; kutracit:** anywhere; ātaḥ: thus, in this way**; ca:** and; tanmayaṁ: absorbed in consciousness; sarvaṁ: all**; bhāvayan:** cognizes, realizes**; bhavajit:** win or transcend the dualistic world**; janaḥ:** persons, beings

(This is Śambhavopaya).

This sutra gives the experience of non-duality or Oneness with all beings. Sadashiva begins this sutra with a beautiful word - cit-dharmā, revealing the sacred secret of the cosmic law that governs the power manifestation*.*

The Yogi must deeply cognize that – as per the cit-dharmā, the natural flow of consciousness – in the all bodies, the manifestation having an appearance, there is no differentiation or specificity anywhere – sarvadeheṣu viśeṣo nāsti kutracit.

Understand. To identify anything as 'specific or separate or vishesha' one needs to see it exist with a differentiated nature, quality, attributes, form or shape. With the two eyes having the impure and limited vision, we perceive everything as vishesha, with different attributes. Here, Sadashiva is revealing the ultimate natural law of consciousness – cit dharma, that nothing is specific or separate, vishesha nāsti. From a small blade of grass, a small ant, or an animal to a human being onto the Divine beings in divine abodes – everything is the Infinite Consciousness, Sadashiva. This is Cit Dharma.

With the initiation (deeksha) into this cognitive shift of 'Cit Dharma' from the Guru and Shaktipāt, the grace descent of power, the Yogi is absorbed into the all-pervading consciousness, Sadashiva, existing in all beings - tanmayaṁ sarvaṁ. Thus, the Yogi wins over the incomplete cognition of duality or plurality of seeing the differences. In other words, his cosmic vision reveals to him the pure non-dual experience, shuddha advaita – by which he realizes the Oneness in all bodies.

Thus, the THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yogi experiences his self in all the bodies and manifests the power of body scanning - knowing the inner happenings in any body, anywhere.

This sutra is the sacred science of the power manifestation of body scanning, which is evidential authority for the truth.

Shaastra Pramana: Vijñāna Bhairava Tantra, Sutra 104, dharāṇa 81

vihāya nijadehāsthāṃ sarvatrāsmīti bhāvayan ।

vihāya: go beyond, abandon drop; nija-deha: own body; āsthāṃ: consciousness, awareness**; sarvatra asmi:** I am everywhere**; iti:** thus; bhāvayan: cognize; dṛḍhena: firmly with integrity; manasā: by the mind or inner space**; dṛṣṭyā:** seen**; na-anyekṣiṇyā:** not seeing many or another**; sukhī:** joyful**; bhavet:** becomes

Bring completion with the body, dropping the I-consciousness from your body [nija dehāsthaṃ], cognize firmly with integrity and stable mind that*, 'I am everywhere, sarvatrāsmi. I am not only in this body. In each and every body I am existing."*

This sutra presents the truth of oneness with all bodies and forms. All power manifestation happens when Oneness is experienced with the Source, Sadashiva. To experience Oneness with all bodies and to manifest His Shakti, Sadashiva reveals this power.

Cognize firmly with integrity and declare that – "I am everywhere. I am not only in this body, in each and every body I am existing - nija dehāsthāṃ sarvatra asmi iti bhāvayan."

By this firm cognitive shift, bring completion with the body and drop the identification with your body. Thus, the Yogi will see and experience himself present everywhere and will not see 'another' or 'many', and becomes joyfully established in Sadashivatva, the space and essence of Sadashiva.

This is the technique for manifesting the power of inner vision that opens the vision of body scanning to look into the inner parts and diagnose yourself and others.

12. Cognize your body (flesh, bones) filled with cosmic consciousness

Shaastra Pramana: Vijñāna Bhairava Tantra, Sutra 47, dharāṇa 24

Power: Body Scanning

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sarvaṃ: all, whole**; dehagataṃ:** in the body**; dravyaṃ:** constituents, object, matter**,** material**; viyat:** being dissolved, going asunder, vanishing**; vyāptaṃ:** covered with, filled up**,** pervaded**; mṛga-akṣaṇe:** O gazelle eyed one (Devi); vibhāvayet: having ascertained**; tatah:** thus**; tasya:** his**; bhāvanā:** awareness, cognition, conscious feeling**; sā**: that, she**; sthirā:** firm, stable**; bhavet:** becomes

Sadashiva reveals the technique to become firmly established in Oneness with the Cosmic Consciousness. By this firm, stable experience of Oneness, all powers manifest powerfully through the Yogi's body.

This sutra is a cognitive shift to be held. Cognize that – "the constituents of my whole body such as the bones, flesh, organs, skin etc,. all are being pervaded, saturated, and filled with the cosmic consciousness, Sadashiva."

When this ultimate truth is felt and cognized, the powers of Sadashiva start manifesting through the body and the awakened Pure Consciousness, Sadashiva existing in the Yogi's body or in any other body, reveals and shows the inner essence of the body and its functions.

Shaastra Pramana: Vijñāna Bhairava Tantra, Sutra 48, dharāṇa 25

Power: Body Scanning

dehāntare: in the body**; tvak-vibhāgaṃ:** skin-part**; bhitti:** wall, surface**; bhūtaṃ:** being**,** existing**; vicintayet: should be cognized; na: not; kiñcid: anything; antare:** inside**; tasya:** it**; dhyāyan:** by the restful awareness thus; adhyeya: cognizing the knower, Sadashiva**; bhāk:** like, this way**; bhavet:** becomes

(or) Visualize that your body is enclosed, supported by your skin surface and there is nothing existing inside the skin, it is empty. By such restful awareness, one cognizes and attains the knower of the whole bodily substance who is the source essence – Sadashiva – who cannot be known.

The Sutra 47 and 48 are connected.

This sutra is another technique to experience Oneness with Sadashiva by creating the cognitive shift about the body.

By this, the power of oneness with any body manifests and one can look directly into any body and manifest the powers of body scanning, diagnosing and healing.

Visualize that your whole body is enclosed by the skin surface - dehāntare tvag vibhāgaṃ bhitti and there is nothing existing inside the skin - na kiñcid antare. There are no organs, flesh and bones or anything within you. What exists within is beyond the grasp of your perception. By this cognition, one attains the supreme knower of all bodies, Sadashiva.

14. Fix your eye on Akasha, attain the Infinite Space and Power

Power: Akashic Reading/Remote Viewing – the Infinite Power of Akasha

ākāśaṁ: sky, etheric space, limitless sky; vimalam: spotless, clear; paśyan: having looked, having see; kṛtvā: having done; dṛṣṭiṁ: sight; nirantarāṃ: constantly without any gap, continuously; stabdhātmā: steady, motionless inner space; tat-kṣanāt: at once, in that very moment; devi: dear devi; bhairavam: bhairava, infinite space and its powers; vapuh: body; āpnuyāt: becomes, attains

Looking at the spotless infinite etheric space, ākāśa beyond the sky and clouds, one should fix one's gaze (from the third eye) without blinking, continuously, and make the body and inner space steady and motionless. In that very moment, O Devi, one attains the nature and powers of the Infinite Space, Bhairava.

Sadashiva begins revealing the powers associated with Akasha, the etheric space, the most subtle and powerful elementary energy of Cosmos or Pancha Mahabhuta. It pervades everything, it has no limit, it is Infinity. In the Akasha is recorded the Cosmic Archives, the happenings and experiences of the past, present and future. The Oneness with the Akasha energy, who is Sadashiva as Kaalabhairava, the Lord of Time and Space, reveals to the person, the direct vision and revelations from the cosmic archives. This is the power of Akashic Reading, which manifests in a Yogi from the higher frequencies of Third Eye awakening.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM as the energy of Kalabhairava not only reveals the Akashic Records, He can change the past and rewrite the future for a person, as a blessing. He is initiating his disciples into this extraordinary power, where by, the Yogi established in Pure Oneness with the Akasha, can simply read the words revealed from the Akasha.

Akasha is the Pure Consciousness, the cosmic canvas on which the ink of Time imprints every thought, incident, happening and records it in all dimensions of length - verbalization, breadth – visualization, depth – cognition, and time and space. By entangling in Oneness with THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM – Shaktipāta, the Yogi's third eye which is Kalabhairava's third eye reveals in golden letters the revelations about anything enquired.

ākāśaṁ vimalam paśyan – look at the etheric space, Akasha beyond the sky and clouds. One must look at the Reality as it is into the Akasha. The sky and clouds is the perceived reality, it is the normal vision with the two eyes of forms and shapes.

When initiated into advanced levels of the powers of Third Eye, one can look directly into the subtlest energy, Akasha, which is pure, spotless, attributeless with a cosmic vision that penetrates beyond the sky or clouds, beyond one's perception,

kṛtvā dṛṣṭiṁ nirantarāṃ - one should fix one's gaze (from the third eye) without blinking, continuously,

stabdhātmā tat-kṣanād – By doing so, at once make one's body and inner space steady and motionless.

bhairavam vapur-āpnuyāt - In that very moment, one attains the nature and powers of the Infinite Space, Bhairava.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 85, dhāraṇa 62

līnaṁ mūrdhni viyat-sarvaṃ bhairavatvena bhāvayet |

tat sarvaṃ bhairavākāra tejas-tattvaṃ samāviśet || 85 ||

līnaṁ: absorbed; mūrdhni: in the forehead, crown**; viyat:** space; sarvaṃ: all; bhairavatvena: by the space of bhairava; bhāvayet: contemplate, cognize; tat: that; sarvaṃ: bhairavākāra: in the form of bhairava; tejas-tattvaṃ: the essence of self-luminous light; samāviśet: entered

Just visualize that the whole Ākasha, the Ether Space is situated in your crown. Cognize that it is as infinitely wide as the sky without limits, absolutely wide and limitless. Your crown center has become as infinite as Akasha, it has become Oneness with Akasha - līnaṁ mūrdhni viyat-sarvaṃ.

This Akasha is verily the nature of Bhairava, the Source, your own consciousness, and there become One with the Bhairava, be absorbed into Bhairava.

From this experience of Oneness with the Infinite Akasha who is Bhairava, the Yogi experiences everything as the form and essence of Bhairava - tat sarvaṃ bhairava ākāra. From this space, one enters into the self-luminous light - tejastattvaṃ samāviśet, and thus manifests the power of infinite all-pervading nature of Bhairava - the power of Akashic Reading.

The Yogi becomes one with the Etheric Space and accesses the shaft of Time. The cosmic revelations appear in golden letters revealed by the Bhairava to him.

16. Manifest Shakti by Oneness with Ākāsha, the Etheric Space in all directions

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 92, dhāraṇa 69

vyomākāraṃ svām ātmānaṁ dhyāyed digbhir anāvṛtam |

nirāśrayā citiḥ śaktiḥ svarūpaṃ darśayet tadā || 92 ||

vyomākāraṃ: in the form of vast etheric space; svām: own; ātmānaṁ: self; dhyāyed: by the restful awareness; digbhih: directions; anāvṛtam: limitless; nirāśrayā: free from all support; citiḥ: consciousness; śaktiḥ: power; svarūpaṃ: own form or essential nature of the self; darśayet: seen, revealed; tadā: thus

Concentrate and cognize with restful awareness on one's Self in the form of a vast etheric space or sky [vyomākāram], which is limitless in any direction whatsoever, thus the citiḥ śakti, the power of Consciousness, freed from all support, reveals and manifests Herself, as the form of one's essential nature of the Self.

In this sutra, Sadashiva is revealing the power of connecting and experiencing one's presence in any place through the energy of Vyoma, or Akasha. Ether is the primordial energy that is all-powerful and pervades the Cosmos. By establishing in oneness with Vyoma, a Yogi can experientially SEE anything remotely, in all directiona.

Let us understand the power manifestation of Remote Vision.

Concentrate and cognize with restful awareness on one's Self in the form of a vast etheric space or sky – vyoma ākāraṃ svām ātmānaṁ.

Sit with the powerful cognition that your Self, ātman – whatever you cognize as 'you' – your form, thoughts, inner space, everything has become the form of Vyoma, the vast limitless sky or space that is pervading the Cosmos.

Normally, you cognize 'you' as a form, ākāra with a body and mind, and the deep rooted or frozen identity associated with it. Now, create the cognitive shift from the space of deep restful awareness and completion – that your form has become the Vyoma, your self has become the essence of Vyoma. Your form is expanding and pervading everywhere in all directions limitlessly – digbhir anāvṛtam. Beyond boundaries, directions and support of body, mind and thoughts, you are dissolving into the limitless Ether.

With this experience, the citiḥ shakti, the power of Consciousness that is free from all support like the Vyoma, reveals Herself and thus the Yogi directly sees one's own essential nature of the Self, svarūpaṃ darśayet.

Just as the Vyoma is all-pervading, the Yogi will experience the Shakti of experiencing one's true nature as all-pervading. The Cit Shakti present in one self, is pervading everywhere. So, the Yogi manifests the infinite power of seeing anything anywhere just like the Space. This power brings to the Yogi, remote visions of any place – which is experiential vision – this means the Yogi will be sitting in one part of the world, but His remote vision power will expand into any location across oceans, mountains, countries and the Cit Shakti, the power of Sadashiva will reveal everything – the place, incident, people in multi-dimensional vision and sound, as if the person is actually present there.

Thus, when a THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yogi manifests the power of Remote Vision, he/she can reveal to a person, whom he/she has never met or known before, about his house in far-off remote places with precise details including past, present and future details. He can even see people and tell what are their habits and what exactly are they doing, speaking or feeling within them. He can see any object hidden in any place.

This power manifestation happens when the Yogi invokes the presence of Sadashiva as the Guru on one's Third Eye and establishes oneself in the Cit Shakti and begins the remote viewing on a sacred granite stone called 'Krishta Shila' or on a mirror by anointing it with the sacred knowledge eyeliner, Jnana Anjana, energized by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.

The advanced manifestation of the power of Remote Vision bestows in the Yogi, the power to see even different lokas, planetary abodes, the structure of a galaxy giving the vision of description of planets, their habitations, their oceans, etc. No secret of the Universe is hidden to such a Yogi who becomes one with Sadashiva.

Shaastra Pramana: Vijñāna Bhairava Tantra, dharana 103, verse 128

nitye nirāśraye śunye vyāpake kalanojjhite | bāhyākāśe manaḥ kṛtvā nirākāśaṃ samaviśet || 128 ||

having placed; nirākāśaṃ: non-space, space beyond, unmanifest; samaviśet: enters

One should fix his mind on the external space - Bāhyakāsha**, which is eternal (nitya), without support, all-inclusive oneness, omnipresent, illimitable or devoid of limitation. By this practice, he will be absorbed in non-space or the space beyond the manifest,** Nirākāsha.

This sutra is the scriptural authority on the power of Akashic Reading. Sadashiva gives the revelation on the secret of Akasha, the subtlest, most powerful etheric energy.

Fix your mind on the eternal, supportless, all-inclusive oneness - nitye nirāśraye śunye, which is present everywhere and is devoid of limitation vyāpake kalanojjhite.

bāhyākāśe manaḥ kṛtvā – just bring your whole awareness on the external Akasha. What is the external Akasha? The limitless skies, which is colorless, formless. It is eternal, present on all sides. Perceive nothing in this Akasha, kalanojjhite. The moment you perceive the Akasha associated with name, form, color, attributes, you have already made it limiting.

So, create the space of Oneness with the Bāhyākāsha, the external space. Then, when you go on doing this, you will go beyond the external space and will have entry, samāvesha into the Nirākāsha, the space or ether beyond your inner space – antar akasha and outer space, bāhyākasham beyong the manifest and the unmanifest. This Nirākāsha is the eternal Akasha, which is Sadashiva – who is both manifest and the unmanifest, and beyond it.

By this experience of Pure Oneness with Nirāshaka, the Yogi attains the mighty power of accessing the Akashic Records. Being in absolute oneness, the Shakti in the Akasha will reveal to the Yogi, all the happenings recorded in it. Past, present and future of all happenings, incidents are imprinted in these infinite cosmic space.

The initiated THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yogi in complete oneness with Akasha, manifests the cosmic reading power 'Akashic Reading' – revealing the most complex questions into the mysteries of the cosmos to the most personal quests of a person seeking guidance on his future or past happenings. By the direct initiation from THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM who is eternally established in the Pure Nirākasha, the state of Kalabhairava, the Yogi manifests powers of Akasha that hold the cosmic database of every happening from the infinite time and space.

So, what happened years ago and what and why is happening now a week back, are all revealed to such a Yogi.

Shaastra Pramana: Spanda Karika, Section 3, Vibhūti Spanda, sutra 3.11

Power: Akashic Reading/ Remote Vision/ Any Vision

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When the Yogi, seeking to see all objects or all occurrences of any cause, establishes and abides himself completely in that state of oneness which pervades them all, by infusing them all with the light of his consciousness, then what is the use of saying much, he will experience for himself the cosmic splendor of that vision.

Sadashiva reveals a beautiful sutra here in the Spanda Karika.

Spanda is the creative pulsation of the whole Cosmos manifested and projected by Sadashiva.

In the Shiva Sutras, Sadashiva reveals about His 'light energy' aspect called Prakasha or Teja. In the Spanda Karika, He reveals the Spanda, the dynamic, active, vibrating, flowing, powerful aspect of Sadashiva, which is Vimarsha, the reflection, expression or manifestation of the Self-effulgent Light of Consciousness, Prakasha. Prakasha is Sadashiva manifesting and Vimarsha or Spanda is His Shakti, the Absolute Power by which Sadashiva manifests and multiplies Himself into many, just to celebrate His own existence.

The terms Shakti, Vimarsha, Parashakti, Spanda, Sphurattā, Spanda Shakti are all synonymous in the Shaiva Agamas. The whole Cosmos is inherent in the Spanda, the cosmic vibration – just as a banyan tree is inherent potentiality in the seed.

The whole Universe has been projected or manifested by Sadashiva by the spanda, the throb or vibration of opening of His Third Eye.

Oneness with Sadashiva, the Absolute Consciousness always manifests as Spanda Shakti, the powerful pulsation, cognition, and activity. Spanda Shakti is the dynamism, the activism of Sadashiva.

Now, let us enter into the sutra from Spanda Karika, which expands the Shiva Sutras.

It is highest possibility for a living being that he has the power to seek and manifest anything, to see and experience anything he/she wills. The secret to this is in experiencing the Oneness with Sadashiva who is existing in all objects, occurrence as the Primary Cause.

This sutra describes the power of Remote Vision, to see and experience object. It also describes the technique to see any occurrence, which is the power of Akashic Reading.

Establish yourself completely and abide or remain soaked in the state of Oneness with the Primary Cause that fills everything every thing, Sadashiva and His Shakti- sarvārthan vyāpya avatiṣṭhate.

Cognize clearly that any object or occurrence that you seek to see or experience is filled with the same Primary Cause, Sadashiva. In existential reality, any object anywhere, be it in front of you or in America or in planet Mars is filled with Sadashiva, the Source Subject. So, the Sadashiva who is in you and in everything, can reveal the Divine Vision and also experience of that object to you, by infusing the Light of His Consciousness.

By manifesting this powerful cognition of Reality in you – what is the use of saying anything further, says Sadashiva – for the Yogi will experience the extraordinary power of Vision of anything within His own self.

When the Yogi, seeking to see all objects or all occurrences of any cause, establishes and abides himself completely in that state of oneness which pervades them all, by infusing them all with the light of his consciousness, then what is the use of saying much? The cosmic splendor of THAT vision will be revealed to him in his own consciousness - svayameva bhotsyate, by the dynamic active Spanda Shakti.

19. Manifest the Cosmic Body, Experience Body and Universe as Oneness Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 63, dharana 40 Power: Remote Vision – Cosmic Body

sarvaṃ: all, whole; dehaṃ: body; cinmayaṃ: consciousness; hi: indeed,, accordingly; jagat: universe; vā: even, or; paribhāvayet: should consciously cognize; yugapat: simultaneously; nirvikalpena: unwavering, beyond the movement of thoughts; manasā: mind; param: supreme, ultimate; udayaḥ: awakening

One should consciously cognize, keeping the mind beyond the movement of thoughts, free from any doubts or root cognitions [nirvikalpena manah] – that the whole body and even the whole universe, indeed, are simultaneously of the essence and nature of Consciousness in the infinite space of Oneness [cinmayam], then the Supreme Awakening happens where one manifests the cosmic body.

In this sutra, the truth of the Cosmic Body of Sadashiva is revealed by Himself to Devi Adishakti. This sutra is a Cosmic Cognition, paribhavana to be intraanalyzed and manifested by the power of initiation and Shaktipāta with Sadashiva incarnate Guru.

Two powerful cosmic cognitions on your self, jeeva and Jagat emerge from this Sutra.

One. The whole body, sarvaṃ dehaṃ is cinmayaṃ, the essence and nature of Consciousness. Your body is filled with Consciousness, who is Sadashiva. Your self is Sadashiva, indeed.

Two. The whole Universe, Jagat is also cinmayaṃ, the essence and nature of Consciousness. Expand your cognition to the whole universe with its many planets, galaxies, and space, and beyond is all Sadashiva.

Now, cognize simultaneously that the whole body, microcosm and the Cosmic Body, macrocosm which is the Universe are connected and simultaneously, they are in the infinite space of Pure Oneness within Sadashiva.

With these powerful cognitions, let your mind go beyond the movement of thoughts in your inner space. Let your inner space be Complete, free from any doubts or root cognitions - nirvikalpena manah.

By this, the Supreme Awakening, param udayaḥ will occur to the Yogi. What is the awakening? By Oneness with Sadashiva, the Yogi will awaken His Cosmic Consciousness, the state and the powers of Sadashiva.

This power manifestation will bring him direct experience of the Cosmic Body. And the Yogi will be able to connect, see, feel anything existing in this Cosmos. The microcosm will experience macrocosm. So, the power of remote cosmic vision simply happens.

Part 2: Nithyananda Jnana Paddhati - Volume 1_English_part_2.md

20. The Bliss of Oneness filled in your Body and World Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 65, dharana 42 Power: Remote Vision – Cosmic Body

sarvaṃ: all, whole; jagat: world; svadehaṃ: own body; vā: even or; svānanda: bliss of self; bharitaṃ: filled with; smaret: remember; yugapat: simultaneously; sva-amṛtena-iva: through the nectar of one's own self; parānanda: ultimate bliss; mayaḥ: identified with, filled in oneness with; bhavet: becomes

The previous sutra. 64 and this sutra are connected. In this sutra, Sadashiva as Bhairava expands on the experience of Oneness. When the powerful cosmic cognition, paribhāvana is held – that the whole world and your own body are connected limitlessly, what is the state and space of the experient or the Yogi.

Sadashiva is beautifully revealing about the nectar of Oneness with the whole world through the Yogi's body, which bestows the power of experiencing the Cosmic Body and the power manifestation of Remote vision.

He is saying – Remember, that the whole world, sarvaṃ jagat and even your own body - svadehaṃ is filled and flowing, bharitaṃ with the bliss that comes

from the own Self, Svānanda. This cognition must be held simultaneously, yugapat.

Then, this remembrance of Oneness, which is the experience of own's state of Bliss, sva-ananda brings forth the nectar of one's self, sva-amṛtena, through which one becomes fully identified and filled in Oneness with the Ultimate Eternal Bliss, parānanda mayo bhavet.

Shakti is not power over other objects or beings, it is the oneness with everything – where no-other exists. When the Oneness happens with the whole Cosmos and the ultimate nectar of bliss showers in a Yogi, he manifests the power of seeing, experiencing anything in the Cosmos. Thus, sitting remotely, he can SEE anything in the Cosmos.

Shaastra Pramana: Shiva Sutras, Sutra 1.14

Power: Remote Vision – Cosmic Oneness

dṛśyaṃ śarīram ॥ 1.14 ॥

In the Shiva Sutra, Sadashiva reveals the ultimate sacred secrets as sutras, powerful techniques to experience oneness with Him, the Source.

Here in this sutra, dṛśyaṃ means 'the perceived objective world,' with attributes, forms, shapes, colors – that which is manifest, which is seen, felt, experienced. Sadashiva reveals that everything that is seen, dṛśyaṃ – moving, unmoving, far or near is own's own body – śarīram.

So, see everything and cognize that everything you see is the very extension of your own body, your own self, becoming many. Your own self, is the objective reality, it is beyond name, forms, frames or boundaries. With this Real reality, whatever you see is your own self in essence or quality. Perceived Reality is delusion and Real Reality is Sadashiva.

The subjective power or manifestation, Shakti is established in the objective Source, Sadashiva. In reality, there is Pure Oneness between Shakti and Sadashiva, between the objective and the subjective existence.

By this cognition, let the Yogi look at the whole world through the third eye, and SEE the Oneness in the manifested word. Such a Yogi will cross the barriers of his Sharira and experience the Cosmic Body*. Here Sharira does not only mean the physical body frame. It is revealed in the Veda-Agamas that the Sharira has several layers.

• 1. The physical gross body – sthula sharira, which one uses in waking state.
• 2. The mental body of mind and intellect, or subtle body sukshma sharira, which is a dream body. It is the body one uses to travel in dream state.
• 3. and the Causal body kārana sharira. The body one uses in deep sleep state of complete darkness. This body does not move.

So, cognize that all your bodies from the gross to the subtlest body, meaning your physical body, your thoughts, emotions in every state of consciousness – waking state, dream state or deep sleep state is filled with pure consciousness. The higher state of Consciousness, Turiya, the awake state is penetrating all your other 3 states. As you are established in Oneness with Sadashiva, who the Turiyatīta, the Pure Awakened State, His state is penetrating all your states. Thus, your body, sharira is in complete Oneness with the Cosmic Body.

By the experience and manifestation of this powerful cognition – whatever the Yogi sees, is His own body - dṛśyaṃ śarīram. Just as his own body is available to him, the Cosmic body is also available to him. So, he can see and experience himself in remote places – manifesting the power of Remote Vision through the cosmic body of Sadashiva.

22. Manifest the Depth of Object, by Oneness with Any Object Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 59, dharana 36 Power: Depth Dimension (Move any object)

ghaṭa: pot; ādi: etc, more; bhājane: inside, within receptacle, partaking of; dṛṣṭiṃ: sight; bhittīh: length, breadth, characteristics and supports (of shape), enclosure, partition, wall; tyaktvā: by dropping; vinikṣipet: should fix; tat layaṃ: that dissolution, absorption into the depth; tat: that; kṣaṇāt: moment; gatvā: being gone; tat: that; layāt: through the uniting; tanmayah: absorption into complete oneness; bhavet: becomes, happens

Sadashiva is entering into the advanced level of power manifestation – the Depth Dimension. There exist five dimensions of the Universe. They are Length Dimension, Breadth Dimension and Depth Dimension, and Time and Space.

Let us understand what is Depth.

All your Cognitions put together, which is the source of your experience of your world, your experience of your God, your experience of your life is DEPTH, the Cognition. That Depth, that Cognition is a bundle of cherished thought currents and memories. Your Depth, your core, your being, your 'hara' center is the source of your life - how you perceive your life. For example, you may feel life is good, life is liberating, or you may feel that life is bad, suffocating, life is cheating

The Depth or cognition is the source of your perceptions about life. It acts like a magnet to attract various situations, persons, places, objects in your life. It is not a dead ideas, it's a living magnet.

Now, let us understand the sutra.

Sadashiva is giving a beautiful example of a pot.

Just fix your sight through the third eye inside a pot or any other object with single-pointed awareness - ghaṭa ādi bhājane dṛṣṭim.

Then, drop the cognition that the object has any length, breadth, enclosure, characteristic, form, shape or support - bhittīh tyaktvā vinikṣipet.

At that very moment, the Yogi gets absorbed into the depth of the object or pot - tat layaṃ tat kṣaṇāt gatvā; and enters into that space of uniting with the object and the absorption into complete Oneness happens - tat layāt tanmayah bhavet.

This sutra or technique is the sacred secret behind manifesting the power of depth dimension. It shifts the very cognition you carry about yourself and the objectified world.

To experience Oneness with any object, be it a pot or any other matter, Sadashiva says, just drop the cognition about that object being an object.

For example, when there is a an earthen pot (ghata) or a coconut in front of you,

• Just look at it from your third eye. Gently fix your Third Eye on the coconut, connecting your Third Eye with the Third Eye of Sadashiva.

• Then, just drop the perception about the object – that it is a coconut or a pot. It has no length, breadth, enclosure, characteristic, form, shape or support. So, it is beyond the coconut.

• Manifest the depth dimension power by simply holding the powerful cognition in you that – the source of the experience of the coconut is the same source of your experience about you, which is Sadashiva. In other words, the source of the coconut and the source of you, is Sadashiva, the Primordial Source. So, there is no difference in you, self and the coconut or the pot.

By this cognition, comes the power of depth dimension to move any object or matter through the absorption into complete oneness with it - tat layāt tanmayah bhavet.

Shaastra Pramana: Shiva Sutra, verse 1.16

Power: Depth Dimension, Manifest Power of Sadashiva [Shakti Sandhāna]

Or by fixing the self and aiming at the pure essence, cognizing from the depth of one's being – that 'all that exists is Sadashiva, the pure essence (śuddha tattva)', and attaining and uniting with that pure essence and existential reality, Sadashiva, he experiences Sadashiva and manifests Sadashiva's infinite power.

Shuddha tattva or Sadashiva tattva, the pure essence is Sadashiva, the absolute consciousness. Here Sadashiva is revealing the sacred science to – live the state of Sadashiva and manifest Sadashiva's infinite powers.

He is giving us the powerful cognition to manifest the depth dimension of the Cosmos.

Fix your self by aiming, connecting and uniting your self, (sandhāna) with the shuddha tattva – cognize from the depth of your being, from the inner most idea you carry about you that – 'all that exists is Sadashiva, the pure essence. Cognize everything you see, know, feel and experience is Sadashiva.

By creating this powerful cognition, the Yogi will experience Oneness with Sadashiva, who is the essence of all that exists, and will manifest the apaśu śaktiḥ, the infinite power of Sadashiva.

Let us understand what is apaśu shakti ?

In the Agamas, Sadashiva has revealed the science of Pashu, Pati and Paasha.

Pashu is the jeevatma, or the individual soul. Each one of us, are jeevatma as long as we identity ourselves as separate from our source, Sadashiva. This separation comes with the root pattern, when the independent identity is formed, which is delusioned to cognize itself as separate or parted away from Its Source.

Understand, Pashu does not mean 'animal' in the literal sense. The Shaiva Agamas say that – any soul which does not recognize its eternal connection to Its Source, Sadashiva and His Shakti, is considered an 'animalistic or immature soul.' The journey from Pashu to Pati, from jeeva to Sadashiva is possible, only by the deeksha from the Guru who is Sadashiva, who destroys the Paasha. The Paasha, or the binding force or knot that keeps the Pashu in bondage or delusion, or incompletion.

Apashu is the space beyond the individual soul or root identity, which is liberated from the pattern of identifying and cognizing itself as separate from Sadashiva. So, apashu is actually becoming Pati.

Pati is Sadashiva who is the original source, the Lord of the whole universe, the Lord of the Pashu.

Here Sadashiva says, apaśu śaktiḥ - the oneness with Sadashiva manifests as His Shakti, and the Yogi manifests the powers of depth dimension. He will be able to see, feel, cognize everything as Sadashiva, and thus his root cognition, his depth is transformed to the cosmic cognition. He can connect, move and play with anything.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 120, dhāraṇa 95

Power: Consciousness over Matter - Silicon

kvacid-vastuni vinyasya śanair-dṛṣṭiṃ nivartayet | taj-jñānaṁ citta-sahitaṃ devi śūnyālayo bhavet || 120 ||

kvacid-vastuni: in some objects; vinyasya: having imposed, having placed, having fixed; śanair-dṛṣṭiṃ: momentary sight; nivartayet: withdrawn; tajjñānaṁ: that knowledge; citta: consciousness; sahitaṃ: along with; devi: devi; śūnya-ālayaḥ: the space or abode of all-inclusiveness, wholeness, oneness; bhavet: happens, becomes

In this sutra, Sadashiva is revealing the sacred secret science of the power of 'Consciousness over matter' to Devi. Your consciousness has power over everything as It is the Source.

Manifested can never be more powerful than the Manifester – the Source. Matter can never be more powerful than Consciousness. Because, your ability to manifest makes you Ultimate, not what you manifest. Your powers cannot be more powerful than you, your powerlessness cannot be more powerful than you. our powerlessness cannot be more powerful than you, because you manifest.

Now, Sadahiva gives us the sutra to experience the Truth – the Source of Manifestation, you, Sadashiva is the Manifestor and you have the power to manifest, influence and impact any matter or object.

kvacid-vastuni vinyasya - fix your eyes on a particular object or vastu,

Then, slowly withdraw the sight from that object, as well as eliminate the knowledge of that object along with the thought and impressions of it – śanair dṛṣṭiṃ nivartayet.

Here, the key word is 'Shunya'.

The word 'Shunya' is usually inadequately translated as 'void' or 'nothingness'. The real meaning of 'Shunya' is revealed by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM:

When the concept of Zero itself was revealed, the Consciousness of the Ṛṣi was—the Whole was the value of the Zero, not nothingness. Infinity was the definition of Zero by the Upaniṣadic Ṛṣis. But the logical mind, which received these understandings, was not able to comprehend. So, they made that as 'nothingness, Shunya'.

Shunya means 'Sa Anya'– there is nothing other than 'this' which exists, is Shunya. 'Sa-Anya'– nothing other than this exists. Means, anything you call as 'anya' (other), inclusive of that is Shunya. Sa Anya– anything which you call it as 'other', including all that, is Shunya."

So, Shunya is the state of all-inclusiveness, Oneness, Infinity.

The object is the manifested. The Consciousness, Sadashiva is the Manifestor, which is you. So, with this cognition when you withdraw your sight from an object, vastu and also your cognition, your knowledge about that object, you become one with it.

For example, let there be a cell phone, a silicon object, vastu in front of a THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yogi, the initiated by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. Now, connect with the Source Manifestor, Sadashiva who is the source of that object and the source of you. Experience the Shunya, the all-inclusiveness.

Hold the powerful cognition clearly that – nothing other than 'this' exists. There is no other. Between you and the silicon object, there is 'no other.' It is all-inclusive. Then, from that restful awareness, tell that cell phone to simply open any screen, download any application, and so forth.

The Manifestor, Sadashiva in the Yogi will cause the object to simply respond to any instruction, without even touching the object.

In the advanced level power manifestations of 'consciousness over matter', the Yogi can connect with any matter, any immovable, he can even move stones or mountains, can ask the tree to bear fruits, can allow the flowers to shower from trees, can connect with any living being and ask it to respond in a specific way. He can bend and play with the laws of the Maya Matrix when he experiences pure oneness with Consciousness, Sadashiva.

Shaastra Pramana: Shiva Sutras, Sutra 3.5

Power: Consciousness Over Matter

nāḍīsaṁhāra: absorption of the movement of breath, or dissolution of the prana flowing in the channel; bhūta-jaya: power or victory over the elements; bhūtakaivalya: withdrawal from all objective senses or elements and experiencing aloneness; bhūta-pṛthaktavāni: by separating consciousness from the elementary field

This sutra reveals the power of 'consciousness over matter.' Sadashiva is revealing the technique of going beyond the elementary field of matter.

By this, achieve the power over the gross elements from the earth to the subtle elements, like water, air and ether. This is called bhuta-jaya.

Take the attention of the mind from all the objective senses and direct it towards the center where the movement of breath is happening. By the very nature, our senses are extrovert, outgoing. Let the awareness now be centered in the breathing movements of exhaling and inhaling. By this the elements are conquered and the kaivalya, the state of oneness and extraordinary powers manifest.

The Yogi will manifest the power to separate the consciousness from the grip of the elementary field – bhūta pṛthaktavāni. He will have the naturally super power over elements and can influence objects to respond to his pure will.

Shaastra Pramana: Spanda Kārikā, Section 3, Vibhūti Spanda, sutra 3.4, 3.5

Power: Materialization, Teleportation – Manifest Any Object

yathā hi artho'sphuṭo dṛṣṭaḥ sāvadhāne'pi cetasi | bhūyaḥ sphuṭataro bhāti svabalodyogabhāvitaḥ || 3.4 || tathā yatparamārthena yena yatra yathā sthitam | tattathā balam ākramya na cirāt saṃpravartate || 3.5 ||

yathā: just as; hi: indeed; arthah: meaning, perception; asphuṭah: indistinct, not evident; dṛṣṭaḥ: seen; sāvadhāne: with attentiveness; api: even, inspite of; cetasi: will, intelligence; bhūyaḥ: being, becoming; sphuṭataro: more clear, distinct; bhāti: alike; svabala: own strength, power; yogabhāvitaḥ: manifested, caused to be, transformed into; tathā: so also; yat: that; paramārthena: by existing in its highest dimension; yena: whichever; yatra: wherever; yathā: any state or dimension; sthitam: situated; tat: that; tathā: in that way; balam: strength; ākramya: approaching, attaining, overcoming; na: not; cirāt: at last, ultimately, after a long time; saṃpravartate: manifests, happen, commence, arise, take place

Sadashiva is revealing the deeper levels of Power Manifestation that happen by being in pure oneness with Him, the Source through the power of Spanda Shakti, the cosmic power of dynamic vibration.

A Yogi who manifests the power of Materialization or Teleportation becomes a Divya Shariri, who carries a divine body which can receive and materialize any object. The matter dissolves into energy, and again the energy becomes a gross matter again- this is literally the process of manifestation to absorption and from absorption to manifestation.

Sadashiva gives a simple cognition.

In spite of all the attentiveness of the mind, an object is perceived and seen indistinctly at first – asphuṭo dṛṣṭaḥ, then when that object is deeply observed with the strength of one's visual power, that is the yogic power of the Third Eye - svabalod yogabhāvitaḥ, it starts appearing and manifesting more distinctly - bhūyaḥ sphuṭataro bhāti.

In the same way, when the Yogi resorts and connects to the power of Spanda in its highest essential nature, that is, in one's essential dynamic, pulsating nature of Oneness with Sadashiva, then he manifests the super power of Materialization.

Any object or idea that exists in its highest dimension in whichever form be it a stone or a liquid or a powder, which one seeks to see and know or manifest – be it an object as far away as on the Moon or an object as near as the next room or a gold jewel in any part of the world, wherever it may be present in any time period, in any dimension, that object at once or within a short time*,* appears and manifests in that very form and way in the Yogi - na cirāt saṃpravartate. The materialization can happen.

This is the sacred secret of the power manifestation of Materialization or Teleportation.

To the Yogi who resorts to the power of spanda and who stimulates his state of the experient consisting of the body, buddhi, etc. over again to the field of the highest, essential experient, whatever (yat) he desires to know for instance, treasure wherever in whichever place, in whichever state (yena) e.g. in the state of actual gold, in whichever form (yathā), that at one appears or manifests**.**

27. Shakti Sandhāna, Aim and Unite with Power to Manifest Anything in any dimension

Shaastra Pramana: Shiva Sutra, sutra 1.19

Translation

[sandhana – fixing on, uniting, means of union, taking aim by fixing, act of uniting/re-uniting]

28. Manifest Any Object or Occurrence in Objective World

Shaastra Pramana: Shiva Sutra, Sutra 3.18

Power: Consciousness over matter

Experiencing that this objective world is the product of his subjective consciousness, he can create and manifest any object or matter or occurrence that he thinks or desires in this Universe, within time and space.

(note: svamātrā: product of one's own consciousness)

Shaastra Pramana: Vijnana Bhairava Tantra, Sutra 82, Dharana 57

Power: Levitation

āsane: on a seat**; śayane:** on a bed; sthitvā: being situated**; nirādhāraṃ:** without any support or base; vibhāvayan: firmly cognize; svadehaṃ: one's own body; manasi: mind; kṣīṇe: worn away**,** powerless**,** broken**,** lost**; kṣaṇāt:** in an instant**; kṣīṇa-āśayaḥ:** seatless, weightless, abode-less, beyond thoughts and feelings**; bhavet:** becomes

Being situated on a comfortable seat or on a bed, firmly cognize that your own body is without any support or base from anywhere. It is resting on nothing. By holding this cognition, when the mind becomes worn away and thought-lessness arises, then in an instant, one becomes weightless and experiences the space beyond the mind (the space of Sadashiva).

Shaastra Pramana: Vijñāna Bhairava Tantra, verse 141

30. Topic: Astha MahaShaktis, the 8 Naturally Superpowers that manifest with any technique of Vijana Bhairava

ajarāmaratāmeti so'ṇimādiguṇ ānvitaḥ । yoginīnāṃ priyo devi sarvamelāpakādhipaḥ ॥ 141 ॥ jīvannapi vimukto'sau kurvannapi na lipyate ।

O Devi, the aspirant (who has become efficient in any one of the dhāraṇa), gains freedom from old age and mortality, and becomes endowed with Aṇima and other powers (eight powers).

2. He becomes dear to the Yoginis and the master of all Melāpakas

3. He is liberated even while carrying on all the life activities, he is unaffected by them.

Note 1: Here 'any of the dhāraṇa' implies the 112 dhāraṇas revealed by Bhagavān Bhairava to Devi in the Vijñāna Bhairava Tantra.

Note 2: Aṇimā and other powers, all eight of them are called the Aṣtamahā Shaktis.

Shaastra Pramana: Shiva Sutras, Sutra 1.13

Shaastra Pramana: Spanda Kārikā, Section 3, Vibhūti Spanda, sutra 3.7

anenādhiṣṭhite dehe yathā sarvajñatādayaḥ | tathā svātmany adhiṣṭhānāt sarvatraivaṃ bhaviṣyati || 3.7 ||

Just as all-knowability (sarvajñatā), etc., in respect of the body occurs when it is pervaded by that Spanda principle, even so when the Yogi is established in his essential Self, he will have omniscience or allknowingness, etc. everywhere.

When the body is pervaded by this i.e. by the Spanda principle which is one's own essential Self, then as experiences of things suited to that state (i.e. the bodily state), such states of all-knowability (sarvajñatā), all-doership (sarvakarta) associated with the body manifest themselves to the embodied being, so, if the Yogi gets established in his imperishable self, is he steadily gets absorbed in that state, either by withdrawing his senses, etc. within himself (samkoca) as a tortoise withdraws its limbs within itself or by the device of the expansion of the all-embracing consciousness (vikāsa), then he acquires omniscience or all-knowingness, omnipotence or all-powerfulness – the powers appropriate to Shiva everywhere.

Spanda – root meaning is – 'having slight movement'. Lord is Achala, nonmoving. The word 'spanda' in case of Lord Shiva is to be taken in the context of – Creative Pulsation, Divine Activity, throbbing of life, dynamism.

No. 1

Power: Third Eye

Topic: Destroy Pāpa, incompletions with Third Eye , Attain Param Padam

Pramana: Shiva Samhita, 5.45, panchama patalah by Ishwara (Shiva)

45. When the Yogi constantly thinks that he has got a third eye-the Eye of Shiva – at the center of the forehead, he then cognizes a fire brilliant, illumined like lightening.

Just by contemplating and having restful awareness on this light, all incompletions, negative thought currents are destroyed, and even the most wicked person obtains the highest, ultimate state, paramaṁ padam – the state of Sadashivatva.

No. 2

Power: siddhānām darshanam, Experience and talk to Siddhas with power of Third Eye

Topic: Experience Beings of Other Dimensions of Universe

Pramana: Shiva Samhita, 5.46 panchama patalah by Ishwara (Shiva)

46. If the experienced Yogi contemplates and places awareness on the light of the third eye day and night, he sees the Siddhas, the perfected enlightened beings [siddhānām darshanam], and can directly converse with them.

Nos. 3-4.

Topic: Absorbing in Chitākasha, the etheric inner space

Pramana: Shiva Samhita, 5.47-5.58; panchama patalah by Ishwara (Shiva)

47. He who contemplates on the space of infinity, where 'no other exists' (shunya), while walking, talking or standing, dreaming or walking, becomes completely etheric, and is completely absorbed in the chit-ākāsha – the etheric inner space.

48. The Yogi who seeks to manifest the powers, should always obtain this sacred knowledge; by constant manifestation he becomes like Me (Shiva); through the sheer power of the sacred science of powers, he becomes the beloved of all.

Nos. 5-6

Topic: Seeing the Cosmic Light

Pramana: Shiva Samhita, 5.50; panchama patalah by Ishwara (Shiva)

50. The great Yogi beholds the light, as pure as the sacred mountain (Kailasa), and through the force of his existence in it, he becomes the Lord and guardian of light.

51. Stretching himself on the ground, let him contemplate on this light; by doing so all his weariness and fatigue are destroyed. By contemplating on the back portion of the head, the Yogi becomes conqueror of death.

Topic: Placing restful awareness on the Swadhistana Chakra

Shaastra Pramana: Shiva Samhita, 5.76-78; panchama patalah by Ishwara (Shiva)

• Pātāla Siddhi, becoming Lord of Desires, destroy sorrow, disease, death ;
• Paradehapravesham entering into other bodies
• Power to make gold
• Siddhanām Darshanam – Vision of Siddhas (vision of other dimension beings)
• Aushadhi Darshanam vision, revelation of sacred medicinal herbs
• Niddinām Darshanam vision of great hidden cosmic treasures

Topic: Placing restful awareness on the Manipuraka Chakra, whose presiding deity is Rudra and Devi Lakhni

Shaastra Pramana: Shiva Samhita, 5.81-82; panchama patalah by Ishwara (Shiva)

• Drṣtādrṣṭā phalam – Have direct vision of the seen Universe (dṛsta) and the unseen universe (adṛasta)

Topic: Placing restful awareness on the Anahat Chakra and the Banalinga within it

Shaastra Pramana: Shiva Samhita, 5.83-84; panchama patalah by Ishwara (Shiva)

No. 17- 26

• Jñānaṇcāpratimam Immeasurable infinite knowledge (of anything)
• Trikāla Vishayam Knowing anything from the 3 Times Past, present, future
• Dūrashruti Power to listen to anything at far-off great distances
• Dūrdṛisti Power to have direct vision of anything at great distances, anywhere
• Khagatām Power to walk, move in air by own will like a khaga (flying bird)
• Siddhanām Darshanam Vision of Siddhas (vision of other dimension beings)
• *Yogini Darshanam Vision of Yoginis (*vision of other dimension beings
• Khecari Power of becoming adept in Khechari
• Khecarānam Jayanta Power to conquer all who move about in the air element
• Bhucari Power to travel and go anywhere in the Universe at will

Topic: Placing restful awareness on the Anahat Chakra, manifest 9 powers

Shaastra Pramana: Shiva Samhita, 5.85-89 verse; panchama patalah by Ishwara (Shiva)

No. 27-31

• Yogishwara becoming the Lord of Yogis
• Caturveda Vibhasante power to know all the 4 Vedas and all their hidden sacred secrets, get revealed
• Svasharirasya Shakti power and strength in body for 1000s of years
• Vajra Sharira power of body becoming as adamant and powerful like a Vajra, thunderbolt
• Varshasahastrāni tatkshanam manyate Power to cognize 1000s of years in just a kshana, moment or the gap between the thoughts

Shaastra Pramana: Shiva Samhita, 5.110-112 verse; panchama patalah by Ishwara (Shiva)

Topic: Beings from other dimensions of the Universes will serve his feet, obey his command

Shaastra Pramana: Shiva Samhita, 5.113 verse; panchama patalah by Ishwara (Shiva)

113. The beings from other dimensions of the Universes such as Yakshas, Rakshasas, Gandharvas, Apsaras, and Kinnaras, all serve his feet (of the one whose third eye is awakened and who can place the restful awareness on the hidden Ajna Chakra stages of – Bindu, Nāda, shaki). They simply become obedient to his command.

No. 35-36

• Be absorbed in Paramātma, Sadashiva when leaving body with awareness on Third Eye
• Be Free from Actions and Incompletions with Third Eye

Topic: Just by AJNA Chakra alone, manifest all the powers that come from 5 other lotuses.

Shaastra Pramana: Shiva Samhita, 5.115-118 verse; panchama patalah by Ishwara (Shiva)

• Free from re-birth by knowing secret abode of Kailasa in Sahasrara
• Power to create or destroy the Creation
• power over aggregate elements
• Beyond diseases and power to subdue accidents
• Long Life
• Mrtyu Mukta free from death

Topic: Discover the secret abode, the Kailasa of Mahesha (Sadashiva) - SAHASRARA CHAKRA

Shaastra Pramana: Shiva Samhita, 5.151-154 verse; panchama patalah by Ishwara (Shiva)

No. 43-50

• Vaakshakti the power of words
• Kāmachāri transporting himself everywhere at will
• Dūrashruti Power to listen to anything at far-off great distances
• Sukshma dṛisti Power of subtle vision
• Parakāyapravesha power of entering another's body
• Svarnam-– turning base metals into gold'
• Adṛshya-karanam power of becoming invisible
• Khechari moving in the air

Shaastra Pramana: Shiva Samhita, 3.54 verse; tritiya patalah by Ishwara (Shiva)

54. The Yogi manifests the following powers – vāk shakti, the power of words; transporting himself anywhere or everywhere at his mere will – Kāmachāri; clairvoyance or the power to direct see anything, anywhere – duradristi; clairaudience or the power to listen to anything at far-off great distances; the power of subtle vision - Sukshma dṛisti; and the power to entering another body – parakāyapravesha; the alchemical power to turn the base metals into gold by rubbing them with excrements and urine -

svarnam; and the power to become invisible - adṛshya-karanam; and moving about in the air, khechari.

No. 51

Power: Power of Wind Energy, Vayu-Siddhi

Topic: Power that destroys darkness of the world

Shaastra Pramana: Shiva Samhita, 3.42

When the Yogi, through remaining in Padmasana, can rise in the air and leave the ground, then know that he has gained – vayu-siddhi, the power of wind element, which destroys the darkness of the whole world.

No. 52 -54

• Mrtyu Jāyati power to winning death | The technique: Drinking the nectar
• Rogānasha Power to destroy all diseases power over body/matter
• Bhairava Bhavati becoming Bhairava
• Jeetabhūtagaṇā conquering all elements in length, breath and depth

Shaastra Pramana: Shiva Samhita, 3.76-78, tritiya patalah by Ishwara (Shiva)

76. When firmly closing the teeth by the pressing the upper palate on the lower jaw and placing the tongue upwards, the wise Yogi drinks the nectarine fluid very slowly, and within a short period, he conquers death – mrtyu jayati.

77. The Yogi who daily manifests this power (of drinking the sacred nectar) for just 6 months, is liberated from all incompletions and destroys all diseases, manifesting the power over the body physiology.

78. When the Yogi continues to manifest the above powers for a year, he becomes a **Bhairava (**the independent cosmic power of Sadashiva, who is the Lord of completion and Time and Space); he obtains and expresses the powers of Anima, etc, which are the eight naturally super powers in oneness with Bhairava; and by his own self, conquers all elements in the length, breadth and depth dimension (jīta bhutagaṇa).

No. 55- :

• 55. Power over the Body disease, old age, Death
• 56.Going beyond hunger, thirst, sleep and swoon; Becoming Kāmadeva - lord of pleasures
• 57. Svacchandacāri becoming perfectly independent and freed from obstacles
• 58. Sarvāpat power to travel anywhere
• 59. Enjoying with Suras, the Divine Beings (beings of other dimensions)

Shaastra Pramana: Shiva Samhita, 79-83

79. When the Yogi can remain for half a second with his tongue drawn upwards, he becomes free from disease (vyādhi), death (mrtyu) and old age (jarā).

80. Truly, Truly, I tell you the truth that a person never dies who contemplates and remembers by pressing the tongue, combined with the vital life-energy fluid called Prana.

81. Through this process and yoga, he becomes like a Kāmadeva, the pleasure-manifesting deity, who is without a second. He feels neither hunger, nor thirst, nor sleep, nor swoon.

82. By acting upon these ordainments (by Me), the great Yogi (Yogindra) becomes in the world perfectly independent - svacchandacāri; and is freed from all obstacles, he can travel anywhere, sarvāpat.

83. By manifesting such powers, he is never reborn nor is tainted by virtue or vice, but enjoys for ages with the Divine Beings of other dimensions of existence.

No. 60-61 :

60.Vaak Shakti – power of words

61.Kaamchaaritvam - power to go everywhere by will.

Shaastra Pramana: Shiva samhita, 4.11

4.11 Through the practice, one manifests the power of words (integrity) and make the words become reality, and the power of traveling everywhere through the mere will. This Yoni mudra should be kept secret, and not to be given to everybody. Even when threatened with death, it should not be given to others.

No. 62 :

Power:

Pratikopāsana – the invocation and power of shadow – brings victory, vayu shakti, power to travel anywhere

Shaastra Pramana: Shiva samhita, 15-18

No. 1

Power: Third Eye Power to Move in Etheric Space - Akasha Khecara

Topic: Manifest Akashic travel, Sadashiva-Uma resides in Third Eye

Shaastra Pramana: Yoga-Tattvopa Upanishad (97-102)

धारयेत्पञ्च घठिका वायुवद्व्योमगो भवेत्।
मरणंन तुवायोस्तुभयंभवति योगिनः ॥ ९७ ॥
आ भ्रूमध्यात्तुमूर्धान्तमाकाशस्थानमुच्यते।
व्योम वृत्तंच धूम्रंच हकाराक्षरभासुरम्॥ ९८ ॥
आकाशेवायुमारोप्य हकारोपरि शंकरम्।
बिन्दुरूपंमहादेवंव्योमाकारंसदाशिवम्॥ ९९ ॥
शुद्धस्फटिकसंकाशंधृतबालेन्दुम्औलिनम्।
पञ्चवक्त्रयुतंस्औम्यंदशबाहुंत्रिलोचनम्॥ १०० ॥
सर्वायुध्ऐर्धृताकारंसर्वभूषणभूषितम्।
उमार्धदेहंवरदंसर्वकारणकारणम्॥ १०१ ॥
आकाशधारणात्तस्य खेचरत्वंभवेद्ध्रुवम्।
यत्र कुत्र स्थितो वापि सुखमत्यन्तमश्नुते॥ १०२ ॥

dhārayet pañca ghaṭhikā vāyuvadvyomago bhavet | maraṇaṃ na tu vāyostu bhayaṃ bhavati yoginaḥ || 97 || ā bhrūmadhyāttu mūrdhāntamākāśasthānamucyate | vyoma vṛttaṃ ca dhūmraṃ ca hakārākṣarabhāsuram || 98 || ākāśe vāyumāropya hakāropari śaṃkaram | bindurūpaṃ mahādevaṃ vyomākāraṃ sadāśivam || 99 || śuddhasphaṭikasaṃkāśaṃ dhṛtabālendumaulinam | pañcavaktrayutaṃ saumyaṃ daśabāhuṃ trilocanam || 100 || sarvāyudhairdhṛtākāraṃ sarvabhūṣaṇabhūṣitam | umārdhadehaṃ varadaṃ sarvakāraṇakāraṇam || 101 || ākāśadhāraṇāt tasya khecaratvaṃ bhaved dhruvam | yatra kutra sthito vāpi sukhamatyantamaśnute || 102 ||

From the middle of the eyebrows on to the (other) end of the crest is said to be the region of Ether. Ether is the circle and is of the colour of smoke and is manifest as the syllable 'Ham'.

Forcing the vital air into the region of Ether 'Akasha' along with the syllable ' Ham', the Yogi should meditate on the great God Shankara of the form of the Bindu, of the form of Ether, Sadashiva of the colour of clear crystal and holding the crescent on his crest, with five faces, with a pleasing feature, with ten arms and (five sets of) three eyes, equipped with all weapons and decked with all jewels, with one half of his body shared by Uma, bestowing boons, and the prime-cause of all causes. By holding the vital air in Ether, for the Yogi, there will surely manifest the power of moving through etheral space. Wherever he may remain, he experiences immense Bliss.

No. 2

Power: Become One with Akasha – Mahakasha , Parakasha, Tattvakasha, Suryakasha

Topic: Becoming the changeless, primordial Ether beyond any quality.

Shaastra Pramana: Mandala Brahmanopanishad (Section II, verses 11-14)

Transliteration

As regards intermediate introspection, He sees (not far off and in front of him, Ethereal space) with a halo of variegated and other colours, the (radiance of the) Sun, the cool beams of the Moon, the (dazzling brightness of the) flaming fire, and mid-ethereal space without (such halo). He becomes possessed of such aspects, assuming such aspects. By constant practice, he ' sees and becomes the changeless, (unevolved) primordial Ether (beyond any quality). He becomes the ultimate Ether resembling profound darkness, throbbing with the aspect of a star. He becomes the great (expanse of) Ether (mahākāsha) shinning. He becomes the Ether of Truth, the brilliant, all-supreme, transcendent and peerless one. He becomes the Ether of the Sun - Sūryākāsha, resplendent like the selfeffulgence of a crore of Suns. Thus, by constant practice, he becomes entirely made of that (five-fold Ether). He who knows thus.

No. 3-6

Power: All-knowing – sarvajnata;! eternally! unobscured! knowledge7 anādi+ bodha,! absolute! freedom! – svatantrata;+ unfailing! power! (alupta+ shakti);!infinite! power! (ananta+ shakti),! eternally! pure! form! (vishuddha+ deha)!

Topic: Powers of Shivatva, characterized by 8 cosmic qualities

Source: Sarvajnanottara Agama, from Sadashiva to Guha (Muruga), Shivanyayasākshātkār patalah, verse 56-57 chapter 2, vidya pada – The direct blissful experience of Absolute Oneness with Shiva.

vijñānamevam samupāsya vidvān viśtyakāyam satatam niyuktah | sarvatragamī bhavatīha muktaḥ taddharma dharmī bahiranta samsthaḥ || 56 ||

Upon such constant practice, he reaches a bodiless state and gets established constantly in that state. He reaches all directions and places simultaneously by virtue of his bodiless and pervasive nature; he becomes the Liberated Self. He becomes the possessor all the exalted qualities of Lord Shiva who presents Himself simultaneously within and outside the universe replete with moveable and immoveable existents.

He attains the exalted state of shivatva characterized by the eight qualities:

• power of all knowing (sarvajnata)
• eternal contentment (tripti)
• eternally unobscured knowledge (anādi bodha)
• absolute freedom (svatantrata)
• unfailing power (alupta shakti)
• infinite power (ananta shakti)
• undefiled by engaging in cosmic functions ( nirāmayātmā)
• eternally pure form (vishuddha deha)

note:

Svatantrya: This word literally means self-dependence. It is a technical word of the Agamas . It includes three important thought currents

• (1) absolute freedom to create, complete autonomy of Will, not depending on any external material or means for its activity, absolute sovereignty or lordship (aisvarya),
• (2) Vimarsa or ever present Self-consciousness, a Self which is all- inclusive (knower, known and means of knowing)
• (3) Jnana and kriya. The absolute freedom to create includes jnana and kriya (knowledge and activity).

Shiva in this system is not like the inactive Brahman of Vedanta. He has svatantrya, unimpeded Will, absolute knowledge, absolute power of creativity, and absolute Selfconsciousness.

Power: Power over elements, bhuta

Topic:. Yogi is just like Shiva

Shaastra Pramana: Shiva Sutra, Chapter 1.20

For him, five elements are only coverings. At that very moment, he is absolutely liberated, supreme and just like Shiva.

No. 8 Power: All Shaktis manifest through Shuddhavidya (Adishakti) Topic:. Manifest all the powers of Shiva

Shaastra Pramana: Shiva Sutra, 1.21

By the manifestation of the Pure Knowledge, shuddhavidya, is attained mastery over the collective whole of all the powers, Shaktis.

Explanation:

When the Yogi unites his consciousness, which is Sadashiva, with the Shakti through the restful awareness, then the manifestation of

Shuddhavidya happens –by which the Yogi is succeeds in manifesting the supreme powers of Sadashiva through complete mastery over all the universal powers.

Note: Suddhavidya in this context is not the suddhavidya tattva which is above the maya tattva. It means the supreme consciousness in which everything appears, it is Adishakti Herself in the unmana avastha.

No. 9 Power: All knowingness Topic:. Seeing and knowing the Universe

Shaastra Pramana: Spanda Karika, 111, 11

"When the Yogi desirous of seeing stands fixed (in restful awareness) covering all objects with the light of his consciousness, (then he will experience the entire objective world in one sweep in himself), then what is the use of talking much, he will have the experience of universal knowing for himself."

Part 3: THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Jnana Paddhati - Volume 1_English_part_3.md

Shaastra Pramana: Paushkar Agama, vidya pada, 1.7

Being in inseparable relationship with Shiva, there is Shakti who is of the nature of pure consciousness. That Shakti is free from any defilement or obscuring factor. That Shakti herself is called Jnana.

By virtue of the power of this Jnana, the pure knowledge gained through the systematic study of the Agama becomes capable of granting more efficacious knowledge, which ultimately results in the attainment of Shivatva.

No. 11

Shaastra Pramana: Paushkar Agama, vidya pada, 6, 97-98

Next, the varieties of lordly powers (aishvarya) are told briefly in accordance with their internal divisions. Some lordly powers are related to the body and some others are related to the internal organs (antah karana). Such lordly powers are eightfold. To benefit a person who abides by the rules of righteous conduct, who is firmly established in perfect awareness, who is detached from worldly pursuits and who is with discriminative knowledge, the sattva-quality of the buddhi- tattva generates the lordly powers as desired by him.

No. 11-18

Power: 8 Aiswaryas, Extraordinary powers that come from Yogi's Inner Space or Mind -

Topic:. Manifest the 8 Cosmic Powers of - Anima, Laghima, Mahima, Prapti, Prakamya, Isita, Vasitva, Garima

Shaastra Pramana: Paushkar Agama, vidya pada, 6, 97-106

Anima is the power to exist in a form which is subtler than the substrate-atom (parama anu) and such other minute objects.

Laghima is the power to move with exceeding swiftness, even through mire without getting sunk into it.

Mahima is the power to exist pervasively with the help of huge bodies, organs and such others.

These three lordly powers – anima, laghima and garima are expressed through body.

Topic: 5 Aishwaryas, Extraordinary powers that manifest from Yogi's internal organs, antah karanas

The five powers beginning with Prapti arise for the Yogis through the internal organs (antah karana) such as mind and others.

The power of attaining whatever is desired by the mind is called Prapti. It is declared to be the abode of all desirable powers (an abode which brings about all the desired qualities).

Prakamya is the power to create quickly thousands of women (with mind alone) and to play with all of them simultaneously.

Isita is the power to issue orders to Brahma and other Gods and the attainment of such a state as to be worshipped by them.

Vasitva is the power to attract the worlds and to create new worlds (for his own enjoymentor for the enjoyment of others).

The power to remain untouched by the effects of karmas undertaken in respect of experiencing these enjoyments is considered to be Garima.

These are the eight powers – anima and others – mentioned above, belonging to the ghostly souls (Pisacas). It is to be known that these powers become twofold for the Rakshasas. For the Yakshas, these become threefold. For the Gandharvas, these become fourfold. For Indra, fivefold. For Soma. sixfold. For Prajapati, sevenfold. Sixtyfour (64) lordly powers related to the buddhi tattva are considered to be with Brahma. In this way, the lordly powers are reckoned to be sixty-four (64).

No. 19-23

Power: 5 Great Mantra-Shaktis of Sadashiva and their nature and attributes

Topic:. Just as Sadashiva is non-different from his Shaktis, even so these mantra shaktis are non-different from Sadashiva

Shaastra Pramana: Paushkar Agama, vidya pada, 58-64

| स्वस्येच्छामात्रतस्तस्य स्वशक्ति प्रसरात्मिकाम् । | | :------------------------------------------------------------ | :------------------------------------------------------------------------------------------------------------------------------------------------------------------------------: | | मूर्तिमासादयेद्यस्मात् सद्योमूर्तिस्ततस्स्मृतः ।।
દ્દ રૂ | | | | | | a'sa'm vi'ryam vibha' gam ca svaru'pen.ocyate dvija' h I | | | i's'a'ni' parama' ka's"t'ha' s'ekharatvena kalpita' II | 58 | | jagatpuran.a hetutva'd bindornada'di vr'ttibhih | | | vaktren.a sa'myatastasya puma'nvaktram iti'ryate II | 59 | | ghoromala'di samsa'ras tadvis'odhayita' vibhuh। | | | aghora iti vikhya'tah sadbha'voyam salaks"an.ah 11 | 60 | | hr'dayan" ca'pi sadbha'vo yasma'ttasma't tadeva hi I | | | va'mosya tu rahasyatva't su'ks"matva'ddr'kkriyatmakah !! | 61 | | karta' vis'vasya putra'di ka'ryes" u janakam yatah। | | | va'mo guhyastatas' ca'yam s'a' stresmin sammato budha' h II | 62 | | svasyeccha' ma'tratastasya svas'akti prasara'tmika'm | | | mu'rtima'sa'dayedyasma't sadyomu'rtis tatassmr'tah II | ર્ણને ઉત્તર પિટલી સાચના વિત્રેન્ડ વિસ્તારમાં આવેલું એક ગામનાં છે. આ ગામનાં લોકોનો મુખ્ય વ્યવસાય ખેતી, ખેતમજૂરી તેમ જ પશુપાલન છે. આ ગામનાં મુખ્યત્વે ખેતી, ખેતમજૂરી તેમ જ પશુપ |

O, the twice-born Sages!, now I will tell you the greatness and inexhaustible power of these Shaktis and the process in which these Shaktis constitute different parts of the form of Sadashiva, with all the essential details.

Ishana is the unexcellable, unsurpassable and the ultimate sphere of the Lord Parameshvara. Therefore, this Shakti constitutes the ultimate part of a form, namely the head.

The Mantra-shakti that fills up and harmonizes the entire range of the universe through the proliferation and spreading of the sound principle (nada) arising from the bindu is known as Tatpurusha. By this virtue and by its quality of being equal to the facial portion, this Tatpurusha mantra is considered to constitute the face of that form.

The repeated phenomenon of birth-death which is due to anava mala and other bonds, is very dreadful. The Mantra-shakti that exists as alienated and beyond the dreadful worldly existence (samsāra) is known as Aghora (non-dreadful; calm). Such Shakti is pervasive. Its innate nature is to remain in its own existential awareness. Since the heart is of the nature of such existential awareness, Aghora-mantra is considered to constitute the chest (hrudaya) part of the form.

Vama mantra is of the nature of being very subtle, secret and unseen and of the power of knowing and doing. Moreover, this Vama is the enabling power for the creation of the world and the creative power behind the progeny and others. O, the learned Sages!, by virtue of these significant characteristics, it is maintained in this Agama that this Vama mantra constitutes the secret and privy part of the form of Sadashiva.

The mantra which, by its mere will, instantaneously assumes various forms is known as Sadyojata mantra. Its own Shaktis are spread and strewn in the forms assumed by this mantra. By virtue of this power of manifesting 'form' (murti), Sadyojata mantra is considered to constitute the feet and other parts of the form of Sadashiva.

In this way, the auspicious and pure form of Sadashiva is constituted and well structured with these five mantras. Just as Sadashiva is non-different from his Shaktis, even so these mantras are nondifferent from Sadashiva.

All these mantras, five brahma mantras (5) and six anga mantras (6), are, in reality, the Shaktis of the Supreme Lord. They are eternally established in their own sphere. When Sadashiva remains associated with these Shaktis, He becomes known as Saktah, the Lord of Shaktis.

Generally these mantras are in luminous forms only. When they are engaged in their respective cosmic responsibilities, being perfectly in oneness and integrated to the cosmic will of Sadashiva, they are called Shaktis. Only from the standpoint of cosmic activities, a difference is assumed between Shiva and Shakti, Siva as the possessor and owner of Shaktis (Shaktimat) and the Shaktis acting according to the will of Shiva.

Power: Teleportation, Materialization/Joining Elements and Separating Elements - Bhutasamdhana, Bhutaprthaktva,Visvasanghattah Topic:. Consciousness over matter Shaastra Pramana: Shiva Sutra, 20

The other naturally super powers of the yogi are: (1) The power of joining or putting together elements or parts in all existents. i.e. uniting power - bhutasamdhana; (2) the power of separating elements of existents i.e. dispersion power - Bhutaprthaktva and (3) the power of bringing together everything (removed by space and time), manifesting or materializing it – Vishvasanghattah.

Note:

The Yogi who can unite his consciousness with the Divine Icchashakti can acquire the power of creating any kind of body according to his desire. The present sutra describes further naturally super powers of the yogi, e.g. power of joining together certain elements in a body or object for growth and nourishment (uniting power), the power of separating elements from a body or object (dispersion power), and the power of bringing back to consciousness all objects and events far removed in space and time – materialization; (the cosmic power of reading past events and knowing objects far away in space).

bhutasamdhana means the power of joining elements of existence for augmentation or promotion of growth.

Bhutaprthaktva means the power of separating of elements from body etc. for curing physical ailments, or from the objects.

Visvasanghattah means the power of bringing together all (vishva) things removed by space and time, etc. by making them objects of his own knowledge.

No. 1

Power: Manifesting the Reality by fulfilling the desire Shaastra Pramana: Spanda Karika, section 3, verse 1-2

Note:

By causing the rise of the moon and the sun i.e. of jnanasakti, the power of knowledge, and kriyaSakti, the power of action. All that is thought about by the cognitive power (jnanasakti) is actualized by the operative power (kriyasakti). The great Lord entering the body of the yogi brings about various sorts of powers, e.g., transference through penetration etc. by the expansion of his apana and prana

Sakti of which the quintessence is the expansion of jnana and kriyasakti which are brought about by laying hold of the root (i.e. the spanda principle) intuitive knowledge of which is unfolded by his penetrative meditation (samavesa).

No. 2

Power: Manifesting Anything both in Waking and Dream State Shaastra Pramana: Spanda Karika, section 3, verse 3

Otherwise, the Creative power of the Divine according to its characteristics, is free in manifesting always all kinds of things (usual and unusual) (to the yogi also) both in waking and dream states as in the case of the common people of the world.

Note: According to its characteristics, the Divine Creative Power, Spanda of Shiva is quite free to manifest things as it likes both in the waking and dream states.

No. 3 Power: Going Beyond Hunger Shaastra Pramana: Spanda Karika, section 3, verse 3

note: By the power of Spanda, he who is excessively hungry overcomes hunger, thirst etc. by resorting to that power.

No. 4 Power: Omniscience, power of all-knowing Shaastra Pramana: Spanda Karika, section 3, verse 7

Just as all knowability, etc., in respect of the body occurs when it is pervaded by that spanda principle, even so when the yogi is established in his essential Self (in the space of oneness with the source, sadashiva), he will have omniscience, etc. everywhere.

When the body is pervaded by this i.e. by the spanda principle which is one's own essential Self, the state of Sadashiva and the space of manifesting the power of Sadashiva, then as experiences of things suited to that state (i.e. the bodily state), such as states of all-knowability, all-doership (associated with the body) manifest themselves to the embodied being. then he acquires omniscience, and omnipotence—powers appropriate to Sadashiva everywhere.

No. 5 Power: Supernormal light, sound and taste Shaastra Pramana: Spanda Karika, section 3, verse 10

From this (unmesa) appear supernormal light, supernormal sound nāda, supernormal form – rūpam, supernormal taste - rasa, in a short time, to the yogi who has not yet done away with the identification of the Self with the body, which, however, are only a disturbing factor (in the full realization of the Spanda principle).

Note: From it, i.e. from unmesa which is being practiced appear in a short time experience like the light of a star in the middle of the two eye-brows which is a generic light expressive of the en- tire objective world, sound which is unstruck (spontaneous) which is generic sound representing all undifferentiated words, (supernormal) form which is a glow shining even in darkness, transcendental taste experienced on the tip of the tongue. All these appear to the yogi whose identification of "I" or the Self with gross, subtle body, etc has not yet dissolved.

No. 6 Power: Seeing Shiva in all manifested bodies Shaastra Pramana: Sarvojnanottara Agama, verse 14

advaita bhāvanāyuktas sarvatrātmani samsthitah |

sarvagam sarvadehastham paśyate nātra samśayah || 14

One who is with one-pointed meditation of such non-dual unity, advaita bhāvana, gets himself established within his own self, always and everywhere. Being established within himself, he directly sees the Lord who is within every soul and within every object and who presents himself in all the manifested bodies. There is no doubt about the occurrence such experience.

No. 7

Power: sarvajñatvam, all-knowingness in all its fullness Shaastra Pramana: Sarvojnanottara Agama, verse 15, Shivānanyasākśatkāra patālaḥ, The Direct Blissful Experience of Absolute Oneness with Shiva

Within such a yogi who establishes himself in absolute nondual oneness with Lord Shiva and who keeps himself free from all sorts of differentiating notions, the exalted super power of all-knowing, sarvajñatvam gets unfolded in all its fullness.

No. 7

Power: Becoming Oneness with Shiva, Becoming Immortal, Realize Purity – manifest all powers from Oneness Shaastra Pramana: Sarvojnanottara Agama, chapter 2, verse 16-17, Shivānanyasākśatkāra patālaḥ, The Direct Blissful Experience of Absolute Oneness with Shiva

yosau sarves"u s'a'stres"u pat"yate hyajam i's'varah& | aka'yo nirgun.o hya'tma' sohamasmi na sams'ayah || 16

avijñātaḥ paśussohi sṛst'i dharma samāśritah | vijn"a'tah śāsvataśśuddhas saśivo nātra samāayah || 17

He who is declared in all the authentic Scriptures as unborn, the creator and controller of the universe, the One who is not associated with body evolved from māyā, the One who is free from the qualities evolved from māyā and who is the self of all, is indeed Myself. There is no doubt about this non-dual oneness.

He who does not realize this truth will always remain as an eternally bound soul involved in the repeated phenomenon of being born again and again. He who realizes this truth gets immortalized and attains absolute purity. He becomes one with Lord Shiva Himself. There is no doubt about this.

No. 8

Power: sarvajña, power of being all-knower; sarvago – power of all-pervasiness

Shaastra Pramana: Sarvojnanottara Agama, chapter 2, verse 54-56, Shivānanyasākśatkāra patālaḥ, The Direct Blissful Experience of Absolute Oneness with Shiva

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In this way, the seeker who is fully qualified to manifest such supreme kind of meditation as instructed by the Guru well versed in this Sarvajña Agama, becomes completely disentangled from all the bonds, evolves into all-knower and becomes all-pervasive by the constant practice of non-dual restful awareness of Pure Oneness.

No. 9

Power:

• sarvatragami; presents simultaneously within and outside the universe

• vishatya kāya reaching all directions and places simultaneously by bodiless pervasiveness

Shaastra Pramana: Sarvojnanottara Agama, chapter 2, verse 54-56, Shivānanyasākśatkāra patālaḥ, The Direct Blissful Experience of Absolute Oneness with Shiva

Having set aside all those scriptures which contradict the truths enshrined in this Agama and having clearly understood the pure nature of the self as conceived in this Agama, the knower of this Agama, being refined and firmly resolved, should experience this non-dual space for the attainment Oneness with the Supreme Self. Having realized with all certitude that there is not even a single discipline here superior to this yoga of non-duality, samādhi yoga and having completed with all of his mental modifications and fluctuations (mano-vikalpa), he should manifest this supreme science of yoga.

Upon such constant manifestation, he reaches a bodiless state and gets established constantly in that state. He reaches all directions and places simultaneously by virtue of his bodiless and pervasive nature, vishatya kāya; he becomes the Liberated Self. He becomes the inheritor all the exalted qualities of Lord Shiva who presents Himself simultaneously within and outside the universe, sarvatragami, replete with moveable and immoveable existents.

No. 10-11

Power:

Shashvat Siddhi – Becoming eternal like Shiva

Shristi dharma vivarjita - Power of being beyond cosmic phenomenon of creation and absorption.

Shaastra Pramana: Sarvojnanottara Agama, chapter 2, verse 61, Shivānanyasākśatkāra patālaḥ, The Direct Blissful Experience of Absolute Oneness with Shiva

Drinking the nectar of Shivajñāna, the pure knowledge of Shiva, and roaming about according to his own wish which is Shiva's will – Shiva-iccha, he becomes eternal like Lord Shiva; he evolves into an accomplished yogi and becomes absolutely free from the cosmic phenomenon of creation and absorption, Shristi dharma vivarjita.

No. 12 Power:

Sarva vimalam pashyati – Power to completely purify, heal just by a look. Topic – Seeing all as pure manifestations of Shiva

Shaastra Pramana: Sarvojnanottara Agama, chapter 2, verse 63, Shivānanyasākśatkāra patālaḥ, The Direct Blissful Experience of Absolute Oneness with Shiva

Being with absolute purity and pure consciousness, the supreme yogi of such an accomplishment purifies by his mere look all the manifested existent beings. He, being unbound and unshrouded, sees all things and all beings as pure expressions and manifestations of Shiva through his pure vision of Oneness.

No. 13 Power: Power to bestow all the fruits desired by the devotees – sarvakāma pradohyātmā

Shaastra Pramana: Sarvojnanottara Agama, vidya pāda, chapter 7, verse 5, Paramātma Prakaranam, The Nature of the Supreme Self

By meditating on the Supreme Lord, the sādhaka acquires such a high power as to bestow all the fruits desired by the devotees – sarvakāma pradohyātmā. He becomes the bestower of all. Even though he is one, he is seen in six different perspectives – bhutatma, antaratma, tattvatma, jivatma, mantratma and paramatma. Thus, the one and the same self presents itself in many spaces and dimensions of existence.

What is Bhutatma, Tattvātma, Mantrātma, Antarātma, Jivātma

The bhutatma is the self which remains associated with a physical body which isthe outcome of the mixture of five principal elements. The same self becomes the tattvtma when it identifies itself with the tattvas which constitute the subtle body.the same self becomes mantratma, when it is in oneness with the form of mantra. The same self is called antaratma when it is associated with four modes of sound – para, pasyanti, madhyama and vaikhari.

When it becomes the enjoyer of pleasure and pain, being associated with the three gunas and when it perseveres in worldly life, it is called jivatma. The same self becomes Paramatma when it remains freed from all these adjuncts – bhuta, tattva, mantra, vak and bhoktrutva (enjoying state).

• Sarvarupa, all-pervasive form of Shiva, established in eternity - Aisvaryas - extraordinary mighty powers of Shiva to see all the forms and the worlds within his own self.

Shaastra Pramana: Sarvojnanottara Agama, vidya pāda, chapter 7, verse 8- 9, Paramātma Prakaranam, The Nature of the Supreme Self

The yogi who has elevated himself to the supreme state of being Sarvarupa, becomes all-pervasive form of Shiva and is established in eternity and is endowed with the extraordinary powers of Shiva (aishvaryas) to see all the forms and the worlds within his own self. But, once he slides down to hold the notion of duality, he creates for himself the chances of rebirth, even though he has been endowed with the supreme qualities of the Lord.

After taking birth, once again he takes efforts to elevate himself, such as offering services without expecting any reward, trying to know what is eternal and what is transient. When the effects of his previous deeds get annihilated and when he develops the state of looking at pleasure and pain or praise and abuse with equanimity, Guru`s grace descends on him.

Shaastra Pramana: Spanda Karika, section 3, verse 19

When, however, the Yogi is firmly rooted in that supreme Spanda principle, then bringing the emergence and dissolution of the puryastaka entirely under his control, he becomes the real enjoyer and thenceforth the lord of the collective whole of the Shaktis.

Note: Khemaraja Commentary

Thenceforward he becomes the lord of the Shaktis i.e. of the collective whole of the rays of his essential Self. In other words, he attains to the highest lordship in this very body.

Man is a very complex being. He has not only a physical body but also a subtle one known as puryaśhtaka, which consists of the five tanmatras or the subtle aspects of the gross physical objects and buddhi, manas and ahamkara. The impressions of our desires and thoughts are deposited in this puryashaka. When a man dies, it is only his physical body that is dissolved. The puryaftaka remains as the subtle vehicle of the soul after his death. As has already been said, it contains the residual traces of the desires, etc. of the previous life. The desires

and ideas deposited in the puryshtaka are not inert elements but tremendous psychic forces seeking expression. So in the next life, man gets a body suited for the expression of the desires, etc., deposited in the puryastaka and is born in an environment suited for that expression. As verse 17 says, taduttham pratyayodbhavam, i.e. our ideas are largely determined in the present life by the constitution of our puryatfaka, and our future life is wholly determined by our puryastaka.

• Sadashiva Guna - endowed with all the space, qualities of Sadashiva
• Chakravartin - become endowed with the qualities of Ishvara, becoming most superior lords

Shaastra Pramana: Paushkar Agama, verse 51- 53

Those who have reached bhoga tattva become endowed with all the qualities of Sadashiva. They experience multitudinous enjoyments as desired by them – mano-abhilashita-bhogaan. As willed by Lord Shiva, they become very active in performing all the functions of the Lord.

Those who have reached ishvara tattva are specially endowed with an excess of conative power over their cognitive power in view of their works concerned with isvara tattva. They become endowed with the qualities of Ishvara who presides over the ishvara tattva. They evolve into the most superior lords (chakravartins), wielding their power in the regions pertaining to them.

Grahanaṃ - The power of cognition

grāhakatvena tatsiddhernacatad grahaṇaṃ vinā| grahaṇābhāvatastasya grāhakaśśūnyavat sthitaḥ|| 7 tannivṛtyarthamādau tu māyāto jāyate kalā | tato vidyā kalātattvādabhūdbhogārthaṁ ātmanaḥ || 8 The soul is associated with the power of cognizing, grahanam. The ability of cognizing is effected in view of the thing to be cognized. In the absence of the thing to be cognized, the ability of the soul to cognize would remain only as a void. For the sake of the removal of the obscuring substance known as mala, first kalā tattva originates from maya. Then, from the kalā tattva originates vidya tattva as the subsequent bondage of the soul. This bondage of vidya tattva is effected in view of the buddhi tattva where enjoyments are stored in subtle form.

In that isvara-tattva are the supreme Ishvaras. All of them are capable of controlling the events related to impure maya. They are functioning in accordance with the will of Lord Shiva. They are the pre-eminent Lords endowed with mighty powers. Their powers have been fully unfolded.

Upon such questions, the Supreme Lord dispelled instantly the darkness of ignorance generated by delusion in the mind of Matanga through the rays of meaningful exposition which are with excessive Luminosity and resplendence.

The Lord said: "All the principles from shakti tattva onwards are recognized

to be ever existing. Basically, they are known to be ever-existents. Their existence is inferred through their qualities (dharmas). This has been declared and ascertained by the statements enshrined in the Agamas which have been revealed by the Lord Himself. Just as the existence of fire is established through the appearance of smoke, even so the existence of Pati is established through His own Shaktis.

The Shakti known as Vama is called Adhas Srota (the downward stream), since that Shakti is holding control over the impure maya which gives rise to the evolution of tattvas from kala to prithivi. Innumerable souls which are in the field of maya are enmeshed in transmigration being bound by their karmic bond. Their essential powers being constricted and shrouded by anava mala, they are in the world as the ignorant beings. The Shakti by which such souls are taken possession of and controlled is known as Vama.

(Vama is holding control over the maya as well as the bound souls)

Shaastra Pramana: Matanga Parameshwara Agama, 2 uddeśa prakaraṇam

To put an end to the occurrence of series of different states originated by the ladder-like karmic effects and in order to manifest the essential nature of the self within a perfect sadhaka, which nature is characterized by the power of all-knowing (sarvajnatva) and the

power of all-doing (sarva kartrutva), this Agama is being instructed now. The transmission of this Agama is also for the sake of those persons who are in the pursuit of worldly enjoyments. In this Agama is contained the nectar of siva-jnana. Being free from contradictions and inconsistencies, this is meant for the attainment of inexhaustible source of supreme Bliss and great fruits which are not to be attained through other means. This is incomparable and supreme. This Agama is embellished with the gems of six categories, strung together charmingly with the thread of elegant words. This is much brightenedby the resplendent rays of tattvas, bhuvanas and others. This shines forth with the inspiring and ennobling characteristics of well-reasoned inference and other valid proofs. This garland of Agama is duly kept in continued instructions for the sake of attaining perfection and purification and for the sake of transcending the limitations of self-knowledge effected by the principle of intellect (buddhi tattva).

Svashakti – Shiva's own Shakti is the highest space, illuming the all planes, playfully

jnana kriyatmaka - Shiva (pati) form is of the nature of pure knowledge and action.

Parmanu - ultimate limit of all other forms; highly supreme; capable of pervading even the interior of minute atom (paramanu);

Shaastra Pramana: Matanga Parameshwara Agama, 3

The highest place in which there is the presence of Supreme Lord is of the nature of rays of His own Shakti. In that place which is considered as the location meant for the playful deeds related to the perfect souls, the Supreme Lord (Pati) is present, illuminating the entire extent of that plane with His own rays. He is present there, being absolutely free from the state of becoming or evolving. His form is of the nature of the power of knowledge and action (jnana kriyatmaka). It is the ultimate limit of all other forms; highly supreme; capable of pervading even the interior of minute atom(paramanu); capable of pervading the relevant deeds performed in various planes of existence; completely free from the cosmic functions; not affected by desire and aversion; simply known as 'existence' alone; capable of protecting the souls according to their maturity and fitness; free from the beginning and the end; benign and compassionate.

Only in a figurative sense, the Lord is said to be the possessor of form. Even though He is present in the world consisting of variegated existents and beings, His form cannot be perceived directly; His form is beyond direct perception.

Shaastra Pramana: Matanga Parameshwara Agama, 3 uddeśa prakaraṇam

| dharmeņa sādhyate dharmī kvacitkāryeņa kāranam\ | |-------------------------------------------------------|----| | kāraņena kvacitkāryam kvacidāmnāya darśanāt | | evamanyonya sādharmya vaidharmyena viniścayātl | | patyurdharmāh śaktayastu tāśca sarvatra nihsrtāhll | | śāstre'sminyuktitah siddhā laksyante trisvavasthitāhl | | paśau pāśesu bhogesu tateva tritayam punah | | samyogātpratipattvyam na ca śaktyujjhitam kvacitl | | pravartate'svatantratvādacetanatayā tathāll | | amūrtatvācca kramaśo yathoddistāh parasparaml | | vyastānām śaktaye vaktum na kadācitsvarūpakam | | upāyo'pi hi taddharmanyāyena samavasthitah |

On some occasions, 'dharmi' (the one flows as per cosmic nature, which possesses qualities) is established through 'dharmas'(qualities); on some other occasions, the cause is established though its effects; sometimes, the effect is established through the cause. The existence of some objects is established by the statements of the agamas. In this way, the existence of so many objects is established through the sameness of nature and dissimilarity present in them. The Saktis are considered to be the qualities of Pati and they always evolve out everywhere from the Lord for the sake of cosmic functions.

In this Agama, existence of Shaktis is established through inference. They are observed to be in three states

• as related to pasu,
• as related to pasa
• and as related to bhoga.

Again, they become threefold, as related to - enjoyments (bhoga), ability to enjoy the bhogas (bhoktrutva) and the actual experience (bhogya).

Without being impelled and directed by the Shaktis, they never become active. Because, they are dependent on intelligent power for their function; they are without consciousness; and they are formless. Therefore, they have been explained as mutually related to each other, in the due order. Never would it be possible to explain their essential nature, treating each one of them as a separate and singular entity. Even in the effective means such as diksha and others, this nature of relatedness between the three (Pati, pasu and pasa) does exist, according to the settled process.

*Power: From existence of Shaktis, the existence of Pati, the possessor of Shaktis, is established

Shaastra Pramana: Matanga Parameshwara Agama, 3

aktibhyaḥ śaktimānsiddhaḥ hyathavā munipuṅgava|

akṣāṇi prati pratyakṣaṁ manaścākṣamanuttamam|| saṁkalpaviṣayaṁ siddhaṁ saṁkalpādeva kevalāt|prapattavyaṁ munivyāghra kimanyat paripṛcchasi||

Some other qualities which are ephemeral are brought out by the Shaktis. From the existence of Shaktis, the existence of Pati, the possessor of Shaktis, is established. O, the foremost sage!, the existence of Pati is established in another way also. The five organs generate the knowledge through direct perception. These organs are external. There is an internal organ known as the mind (manas) which is pre-eminently superior to the external organs. The object recognizable through reflection and ideation alone and not through direct perception is known by the mind when it contemplates with one-pointed attention and when it remains in its own state, being dissociated from the external organs. So the existence of formless Lord could be known by such mind.

*Power: Parigraha Shakti (assumptive energy), all pervading inexhaustible energy Topic: From Parigraha Shakti (assumptive energy) come laya tattva

Shaastra Pramana: Matanga Parameshwara Agama, 3

| tasmādeva param tattvam acalam sarvatomukham\ | |--------------------------------------------------|----| | yasminprāptasya na punarjanmehāsti kadācanal | | ittham guņavatastasmāttattvāttattvamaninditam | | sphuradraśmi sahsrāḍhyamadhastādvyāpakaṁ mahatl | | paribhāṣitamityetannāmnā bindurihocyatell | | caturdhāvasthitam vedyam prerakam jagato'vyayaml |

The laya-tattva comes into existence from the Supreme Lord through His Parigraha Sakti (assumptive energy). It is the primary tattva. It is free from modifications and it pervades everywhere constantly through its inexhaustible energies (Shaktis). To a sadhaka who is united with this supreme tattva through relevant diksha, birth does not take place even contemplatively. From the laya-tattva which is associated with such supreme qualities, bhoga-tattva emerges. Being with supreme state of auspiciousness, it is ever free from defilements. Being associated with thousands of luminous rays, it is with exceeding luminosity. Being with innumerable Shaktis which promote necessary transformations, it pervades the worlds which are evolved below in the succeeding pure tattvas. Since it undergoes only a partial transformation, it always remains inexhaustible (mahat). Even though it is not differentiated from laya-tattva, it has been

mentioned as a separate tattva in the name of bindu. It is with the power of propelling the tattvas and bhuvanas in the lower plane. It exists as differentiated into four planes of existence. Even though differentiated in this way, it is imperishable.

Power:* Sphutam Yogabalotkatam, the creative, empowering Shakti of Sadashiva which is nature of all-knowing, all-doing, ever excelling manifests, explodes into 9 Shaktis

Topic: Sadashiva with His 9 Shaktis pervades everything, assuming the state of Doer,

Shaastra Pramana: Matanga Parameshwara Agama, 4 Adhikāratattva Prakaraṇam, 4 The Nature of Adhikara Tattva (Sadashiva Tattva)

| अतिरस्कृतवीर्येण प्रभावेणातिसर्पिणा। | |-------------------------------------------------|-----| | सर्वाध्वप्रकटेनायं कर्ता कार्यस्य विश्वराट् ॥ | ই | | चलतस्तस्य बिन्द्वाख्यात्स्थानाद्धातुर्महात्मनः। | | तत्तेजो नवधा भिन्नं स्फुटं योगबलोत्कटम्॥ | ర్ల | | | |

Being accompanied by the Shakti whose vigor is never obstructed, who is with majestic splendor and who instantaneously pervades everywhere, Sadashiva assumes the state of Doer and creates the hosts of things related to all adhvas and shines forth in form of everything. He, the Primal Creator and the Great Lord, comes down from the bindu-tattva and His Shakti which is of the nature of knowing and doing and whose creative power is ever-excelling gets variegated into nine.

Topic: Sadashiva with His 9 Shaktis pervades everything, assuming the state of Doer,

Shaastra Pramana: Matanga Parameshwara Agama, 4 Adhikāratattva Prakaraṇam, 4 The Nature of Adhikara Tattva (Sadashiva Tattva)

Lord Parameshti (Sadashiva) exists, His Lordship over the worlds being well empowered by the supreme Shaktis. These are His own Shaktis who pervade everywhere without being impeded by limiting forces. These Saktis are: Isani, Apurani, Hardi, Vama and Murti. The Supreme Lord (Sadasiva) is always powered by these Saktis. Being powered by these Saktis, He downpours various enjoyments in the worlds of all

the adhvas by sending forth pure drops from His mouth. He is surrounded by luminous rays emitted by His own Saktis and by eight Vidyesvaras who are endowed with qualities of Siva and who are setting the wheel of Maya in motion to give rise to evolution. These eight Vidyesvaras have taken possession of exceeding power and prowess through the grace of Siva and they are always fulfilling the commands given by the Supreme Lord, Sadashiva.

Power:

Power: Harini, Janani and Rodhayitri – 8 Shaktis of Sadashiva that are form of Sadashiva.

Shaastra Pramana: Matanga Parameshwara Agama, 4 Adhikāratattva Prakaraṇam, 4 The Nature of Adhikara Tattva (Sadashiva Tattva)

It is figuratively said that Sadashiva appears with a body. In reality, His body is of the nature of five mantras of Shivashakti. He is with the head formed of Isana-mantra; face formed of Tatpurusha -mantra; heart formed of Aghora-mantra; secret part formed of Vamadevamantra; all other parts of His bod , formed of Sadyojata-mantra. There are three more Saktis - Harini, Janani and Rodhayitri. O, the great Sage!, these eight Saktis are said to be constituting the form of Sadasiva, to be appearing as the body of Sadasiva. Their vigor and differentiations would be told afterwards, in the sequel. Therefore, it is not desired to speak elaborately here. Yet, their essential nature is now told here pointedly.

Power: Parigraha Shakti, Mahamaya – causal Shakti of Sadashiva, which is His face

Shaastra Pramana: Matanga Parameshwara Agama, 4 Adhikāratattva Prakaraṇam, 4 The Nature of Adhikara Tattva (Sadashiva Tattva)

| vaktram tejomayam tasya yenodgīrņāḥ samantataḥ | |--------------------------------------------------|----| | jñānāgnivipruṣastīvrāḥ pūrayantyakhilaṁ jagat\ | | | pumśabdah pavane proktah punātyasmimścarācare II |

His (Sadashiva) face is the mass of effulgent Shakti. Through this face He showers profusely the flashing sparks of guiding words and utterances from the fire of knowledge-scriptures and fills the worlds of all adhvaswith such sparks. The word 'pum' denotes purity. He purifies the souls which are living in the world consisting of moving and non-moving things by removing the heap of ignorance from them. Therefore He is called 'Pumsa'. The face is conceived to be of the nature of assumptive power (parigraha sakti) which is allpervasive. This assumptive power is known as 'maha-maya' and since it is the causal source of sound, it is conceived as the face. Since the Lord presents Himself in the 'maha-maya' conceived in the form of face, He is said to be with the face constituted of Tatpurusha-mantra.

Power: Kriya Shakti (Vama Shakti), the creative power of Sadashiva, for manifesting range of worlds and tattvas through the 13 kalas and grants fruits of actions

Shaastra Pramana: Matanga Parameshwara Agama, 4 Adhikāratattva Prakaraṇam, 4 The Nature of Adhikara Tattva (Sadashiva Tattva)

The term 'vama' associated with the word 'guhya' denotes the Kriyashakti of the Lord. Vama means strangely or differently formed and guhya means 'not directly seen'. The Lord who shines forth in the entire range of things (Visvarat) accomplishes the creation of variegated range of worlds and tattvas through the thirteen kalas evolved from the Vamasakti (Kriyasakti). The term 'vama' denotes the nature of being contrary. In this universe, the existence of Sadasiva is inferred through the activities which are contrary and opposed to each other. Through such activities He grants all the fruits to the hosts of souls as desired by them. Therefore, Lord Sadasiva is said to be with the secret part constituted of Vamadeva mantra.

Power:* Harini Shakti, who is involved in seizing and arresting the enjoyments, which holds the subtle body

Shaastra Pramana: Matanga Parameshwara Agama, 4 Adhikāratattva Prakaraṇam, 4 The Nature of Adhikara Tattva (Sadashiva Tattva)

His form designed by the five mantras is naturally pure and auspicious. Through the differences seen in His activities, the presence of internal organs is observed in His form. Such internal organs are formed of three Shaktis (Harini and others). When the Lord is involved in dissolving the worlds, His Shakti who is involved in seizing and arresting the enjoyments is called Harini. 'Seizing'

(haranam) here denotes the dissolving of the enjoyments meted out to the 'sakalas' (souls bound with three bonds). Patiently expecting the time of dissolution, Harini takes hold of the subtle body of the sakalasouls and at the time of dissolution this Sakti dissolves the enjoyments very swiftly and is capable of keeping the souls at rest in the field of maya. Such Harini is submissive to the will of Sadashiva.

No. 13 Power: Harini Shakti is Parameshwari, which draws the initiated into contemplation and leads him to Shiva Tattva. She arrests the Pāsa.

Shaastra Pramana: Matanga Parameshwara Agama, 4 Adhikāratattva Prakaraṇam, 4 The Nature of Adhikara Tattva (Sadashiva Tattva)

The nature of Harini is explained in another way. This Sakti takes hold of the initiated sadhaka who is in constant contemplation and gradually draws him up without being interrupted to the supreme

plane known as Shiva tattva. Therefore this Sakti is called Harini and its assistance to the Lord who is intent on drawing the contemplating soul towards Himself is well observed. The soul, being a dependent one , is experiencing the enjoyments, being caught in the snares of pasa until such bhogas get arrested by Harini. The working of this Shakti known as Paramesvari is observed well in the soul's progress. This Shakti is eternal and never ceases to exist, since it is the power of Sadashiva Himself.

No. 14 Power: Janani Shakti, internal instrument of Sadashiva, descends in the filed of maya, produces the enjoyments like a mother; nourishes the power of the souls enabling them enjoy the bhogas.

Shaastra Pramana: Matanga Parameshwara Agama, 4 Adhikāratattva Prakaraṇam, 4 The Nature of Adhikara Tattva (Sadashiva Tattva

The Shakti known as Janani functions as the internal instrument of the Lord who is involved in the cosmic play. Strengthened by the vigor (power of knowing and doing) of Sadashiva, this Shakti proceeds to doits work related to the souls and the worlds. Just like the rain water reaches the ground and produces sprouts, even so this Shakti descends in the filed of maya, produces the enjoyments which hitherto

were in the form of lingering impressions(vasanas) and nourishes the power of the souls enabling them enjoy the bhogas. Just like the working of father and mother is seen in bringing up the child, even so the working of Janani and Sadasiva whose body is formed of five mantras is seen in the progress of the soul. The subtle deeds of Janani, who is skilful in producing the enjoyments, are well observed in the host of souls. In each birth of the soul, this Sakti functions as its mother.

No. 15 Power: Rodhayita Shakti, through which Sadashiva functions as the Lord of obstruction

Shaastra Pramana: Matanga Parameshwara Agama, 4 Adhikāratattva Prakaraṇam, 4 The Nature of Adhikara Tattva (Sadashiva Tattva)

The Shakti of Sadasiva which proceeds to stabilize and to obstruct is known as Rodhayitri. To the innumerable souls classified into vijnanakalas and pralayakalas, this Shakti allots respective places for existence according to their competency. The same Shakti is capable of obstructing the sakala-souls to prevent them from leaping towards the multitudes of enjoyments provided in the worlds, enabling them to experience the bhogas according to the karmic rules. Being associated with this Shakti, Sadashiva functions as the Lord of obstruction (Rodhayita).

Part 4: Nithyananda Jnana Paddhati - Volume 1_English_part_4.md

No. 15 Power: Jnana-kriya-atmika Shakti , power of knowing and doing

Topic: By the mere touch of Sadashiva, the pure Shakti gets manifested. This is real DĀNA – granting His own power and quality.

Shaastra Pramana: Matanga Parameshwara Agama, 4 Adhikāratattva Prakaraṇam, 4 The Nature of Adhikara Tattva (Sadashiva Tattva)

What is said as 'granting' (dana) is actually granting His own quality characterized by the power of knowing and doing. By the mere touch of the Lord, that power which is exceedingly pure and everlasting gets manifested in the sadhaka. The exact sense of the words 'granting of the Lord' has been explained in this way. This power does not manifest in him of its own accord.

No. 16 Power: Shaktis Exist in Ishvara Tattva, and assist in all cosmic functions Topic: Sadashiva defines what is Shakti and what is Tattva.

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra

prakaraṇam, Reflection on the nature of shakti

Tattva is of the nature of an existence and also of the nature of revealing its own attributes. The existence of Shaktis in this ishvara tattva need not be considered to be a different tattva, since these Shaktis are there assisting in the cosmic functions being carried out by the Vidyeshvaras and others who are in this tattva.

This has been clearly explained in the Agamas. That which does not sustain any modification even when it is involved in various activities and which is firm in its own innate state, is known as Shakti. All the creations are within its control. That which is under the control and direction of a different existent is known as tattva, this definition is applicable to the entire range of tattvas.

No. 17

Power: Patishakti, which empowers Ananteshwara with great strength as all-knower and all-doer, jnana-sakti and kriya-sakti.

Topic: Sadashiva defines what is Shakti and what is Tattva.

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of shakti

The innate Shakti of Anantesvara is associated with the vigor of Sivashakti. Through that innate Shakti, Anantesvara who is with great strength knows all and does all. The Shakti of Lord Siva is very subtle and it is capable of imparting the power of knowing and that of doing and capable of bringing out the worlds from the causal source.

By that Shakti, Sadashiva shines forth as well-awakened and well-informed and as the Lord with absolute independence. Anantesvara who is with exceeding brilliance gets awakened through his innate Shakti as energized by Sivashakti and becomes associated with jnana-sakti and kriya-sakti. Sivashakti becomes twofold due to the different locations known as Sadashiva tattva and Isvara tattva.

No. 18 Power: 16 Shaktis of Ananteshvara - Kshobhika, Janani, Rodhayitri, Goptri, Netri, Yoktri, Trana, Vama (also known as Niyamika), Raudri, Plavika, Sraddha, Bhavika, Jvala, Prahladini, Sthambhini and Vikira

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of shakti

Kshobhika, Janani, Rodhayitri, Goptri, Netri, Yoktri, Trana, Vama(also known as Niyamika), Raudri, Plavika, Sraddha, Bhavika, Jvala, Prahladini, Sthambhini and Vikira - these are the sixteen Saktis of Ananteshvara. They manifest as his luminous mass of rays. Apart from these sixteen Saktis, there are innumerable Shaktis and they are in various tattvas which constitute the path of tatva-adhva. The nature and function of those Shaktis would be explained while dealing with the concerned tattvas. Here, the nature and function of sixteen Shaktis of Ananteshvara who are enabling him accomplish the cosmic deeds is told briefly; not extensively.

• which enables Ananteshvara to give a creative shake to the field of maya ;

• through which Ananta assumes a fitting body.

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra

prakaraṇam, Reflection on the nature of shakti

The nature of these sixteen Shaktis is now told. As willed by Siva, the five cosmic functions related to impure maya are being performed by Anantesvara. Assuming a nature which is different from one's own essential nature for the benefit of others is called a play (krida). This is also called 'kshobha' (shaking and sliding down to a different place). The Shakti which comes down to isavara tattva leaving behind its place of bhoga tattva or sadashiva tattva is known as 'Kshobhika'. Through this Kshobhika, Ananta assumes a fitting body. Being embodied and being in isvara tattva, Anantesvara involves himself inthe activities concerned with the souls of sakala-group and those of pralayakalagroup and create different worlds from maya for the sake of such souls. The Sakti which enables Anantesvara to give a creative shake to the field of maya is known as 'Kshobhika'.

• which enables Ananteshvara to give a creative shake to the field of maya ;

• through which Ananta assumes a fitting body.

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra

prakaraṇam, Reflection on the nature of shakti

The nature of these sixteen Shaktis is now told. As willed by Siva, the five cosmic functions related to impure maya are being performed by Anantesvara. Assuming a nature which is different from one's own essential nature for the benefit of others is called a play (krida). This is also called 'kshobha' (shaking and sliding down to a different place). The Shakti which comes down to isavara tattva leaving behind its place of bhoga tattva or sadashiva tattva is known as 'Kshobhika'. Through this Kshobhika, Ananta assumes a fitting body. Being embodied and being in ishvara tattva, Ananteshvara involves himself inthe activities concerned with the souls of sakala-group and those of pralayakalagroup and create different worlds from maya for the sake of such souls. The Sakti which enables Anantesvara to give a creative shake to the field of maya is known as 'Kshobhika'.

No. 20 Power: Janani Shakti – which mothers all souls and provides bodies Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of shakti

The Shakti by which the pralayakevala-souls who are existing in the upper realm of impure maya andwho are with the bondage of karma and anava-mala become associated with relevant body and instruments and made to be in the corresponding worlds is known as Janani. The souls for whom bodies are provided by Janani are enabled to experience the bhogas meted out to them in these worlds. In view of the souls taking birth repeatedly, Ananteshvara is considered to be 'Janaka' (Father) and Janani is considered to be the mother. The souls are generally called 'Janita' (the born, created or embodied).

No. 21 Power: Janani Shakti – which mothers all souls and provides bodies Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of shakti

The Shakti by which the pralayakevala-souls who are existing in the upper realm of impure maya and who are with the bondage of karma and anava-mala become associated with relevant body and instruments and made to be in the corresponding worlds is known as Janani. The souls for whom bodies are provided by Janani are enabled to experience the bhogas meted out to them in these worlds. In view of the souls taking birth repeatedly, Ananteshvara is considered to be 'Janaka' (Father) and Janani is considered to be the mother. The souls are generally called 'Janita' (the born, created or embodied).

The Shakti through which Anantesvara creates various dispositions related to buddhi-tattva, both good and bad and different from the innate nature of the soul and enables the souls gain enough maturity and grants plenitude of various enjoyments to them is known as Janani. She is comparable to a mother.

The Sakti which arrests the sense detachment and obstructs the mind

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of shakti

Rodhayitri, the Sakti of Anantesvara, is keeping within her hold the world which is severely affected by vices such as delusion, lust, anger and such others and controls it up to the scheduled time of pralaya. All the souls are constantly doing various deeds which are in continuance like the waves of river-water. Even when some souls are not intent on doing certain deeds due to a sense of detachment (vairagya), Rodhayitri makes them involved in doing those karmas, since such deeds are necessarily to be done by them to resolve their karmic bondage (This Sakti arrests the sense of detachment and enables the souls to be involved in the deeds). When some other souls evince deep involvement in doing certain deeds, this Sakti arrests the mind of such souls and prevent them to do those deeds. This is because, this Sakti has to control the souls according to the working of niyati-tattva and has to enable them to resolve the karmic bondage. Because of such obstructed state of the mind, the ignorant souls desist from doing the karmas even though they have the mind to do them.

The Sakti which arrests the sense detachment and obstructs the mind is known as Rodhayitri. Because of his association with Rodhayitri, Anantesvara is known as 'Rodhayita'.

Power which regulates the flow of karmic effects is called 'Goptri'. All karmic heaps of the souls are well covered, guarded to be in secret.

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of shakti

Karmas are in the form of dharma and adharma. When the karmas become mature enough to yield their fruits, the enjoyable sources would become mingled with each other. At the time when the souls proceed to experience the bhogas, the anomaly of mingling of the karmic fruits is sure to occur and because of such anomaly, the souls would be enjoying the fruits of the karmas done by other souls.

In order to prevent such occurrence and in order to protect the world according to the rule of karmic law, the Shakti which has the capacity to safeguard the karmic fruits and which proceeds in multi-faceted way to regulate the flow of karmic effects is called 'Goptri'. This Shakti metes out to each soul its own relevant karmic fruits. Without this Shakti, the soul cannot experience the fruit of its own karmas. All karmic heaps of the souls are well covered , guarded to be in secret and categorized by Goptri.

Between the auspicious and inauspicious karmic effects, the soul has no right to choose and accept the fruit without any order as desired by it. The karmic fruit is formless and inert and so it is expecting the intrusion of some intelligent being which has the capacity to regulate the fruits, in the same way as the harvested grain stalks expect the involvement of the farmer to get distributed. The regulation of karmic fruits is under the control of Goptri. Since the relevant karmic fruit is meted out by Goptri to the concerned soul, it becomes impossible for the soul to throw away its karmic effect even though it is with a deep sense of detachment. Being associated with Goptri, Anantesvara becomes known as 'Goptru'.

Shakti of Anantesvara (Sadashiva) which leads the soul by its force towards a karmic fruit, mature to yield fruit

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti

The Shakti of Anantesvara which leads the soul by its force towards a karmic fruit which is mature enough to yields its effect, after the existing karmic effect has been exhausted by experience is known as Netri. The soul which is led in this way could have exhausted all of its karmic effects or some of the karmic effects would be remaining to be experienced by it hereafter. When the soul becomes fit enough by the gracious touch of Netri to receive the exalted benefits , the existing birth becomes the last one. At that time, Anantesvara impels that soul from which all the impurities have been removed and which is in pure and tranquil state towards the abode of final liberation as guided by Netri. There is no doubt about such activity of Anantesvara.

Shakti which has the capacity to unite the competent soul with siva-tattva

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti

The soul which is led by Netri is enabled by another Sakti of Anantesvara to take different births according to the nature of its karmic effects. That Shakti is known as Yoktri (the one which joins the soul with the state of embodiment). The Shakti which has the capacity to unite the competent soul with siva-tattva which is considered to be the supreme place is called Yoktri. That Sakti functions according to the notion of Anantesvara.

Appears in between the soul and misery and protects the soul from being tormented by distress

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti

The soul which is entangled in the wheel of repeating birth and death is under the hold of enemy known as misery. The soul is being burnt by the agony of continued transmigration. The Shakti which appears in between the soul and misery and protects the soul from being tormented by distress is known as Trana. It has the capacity to free the soul from the misery and thereby relieves the soul from the fear of future births. The soul freed in this way gets itself firmly established in its own essential nature and attains oneness with Siva. Anantesvara who is associated with Trana becomes known as Trata.

Sakti by which such souls are taken possession of and controlled

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti

The Shakti known as Vama is called Adhas Srota (the downward stream), since that Sakti is holding control over the impure maya which gives rise to the evolution of tattvas from kala to prithivi. Innumerable souls which are in the field of maya are enmeshed in transmigration being bound by their karmic bond. Their essential powers being constricted and shrouded by anava mala, they are in the world as the ignorant beings. The Sakti by which such souls are taken possession of and controlled is known as Vama. (Vama is holding control over the maya as well as the bound souls)

Shakti which installs the souls in a regulated path meant for liberation and her actions are meant for the attainment of liberation, not for the bondage.

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti

To conceive the things which are bereft of consciousness as the conscious existents, to conceive the things which instill pain as the pleasurable - these and such other actions are considered as the modifications of the mind (chitta). These are very powerful and are compatible to the bound state of the souls. Such modifications of chitta are caused by Vama. By the actions of Vama, the souls are not able to realize the exact nature of the Supreme Lord; they are rendered to be desirous of worldly enjoyments. They never attain the sense of detachment (vairagya) (Such actions of Vama are, indeed, helpful to the souls, since they are meant to exhaust the karmic fruits by such enjoyments). The prakriti (lower part of maya) is also the downward force; it is without consciousness. But, Vama which is the regulating Shakti is of the nature of consciousness. This Shakti installs the souls in a regulated path meant for liberation and her actions are meant for the attainment of liberation, not for the bondage. Because of such nature of her works, Vama is also called 'Niyamika'.

'Ruk' means disease; the disease of boundage. It occurs because of the host of bonds. The Sakti which keeps away the host of bonds from the souls is known as Raudri.

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti

'Ruk' means disease; the disease of boudage. It occurs because of the host of bonds. The Shakti which keeps away the host of bonds from the souls is known as Raudri. The maya is dreadful; it is comparable to a deep and dried well shrouded in thick darkness. The Shakti which has the capacity to lift up the souls from the deep and dried well of maya is called Raudri. Anantesvara, being associated with Raudri becomes known as Rudra. Raudri functions according to the will of Anantesvara.

The Shakti which wipes away miseries from the souls, in the form of auspicious enjoyments over the souls and enables them to be blissful

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti

By nature, the souls are deeply involved in enjoying the bhogas and they are always under the spell of worldly enjoyments. They become heavily affected by miseries and distress which come to them as uninterrupted stretch of waves. The Shakti which wipes away the stretch of miseries from the souls and which sprinkles the drops of nectar in the form of auspicious enjoyments over the souls and enables them to be blissful is called 'Plavika' in this Paramesvara Agama.

Shakti which renders the souls under the spell of most enjoyments, and disregard the good and austere conducts

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti

The Shakti which renders the souls to be under the spell of even the most despicable enjoyments, which makes the souls to disregard the good and austere conducts and to desist from doing such good actions, and which drives them to be engaged in futile and sacrificial activities which are against the Agamic rules is known as 'Sraddha'. This Sakti belongs to the kriya-phase of Anantesvara.

Shakti which functions on behalf of such souls in the same way of adharma to liberate them

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti

The means (sadhanas) are of two kinds- dharma and adharma. The means expounded by those who were not endowed with authentic knowledge of the revealed Scriptures to attain liberation, which itself is not true one in the view of the Agamas, belong to adharma category. Some souls prefer to adopt these means being driven by the fate. The Shakti which functions on behalf of such souls in the same way of adharma to redeem them is known as 'Bhavika'. Even though there is no such liberation as conceived by the imperfect persons, Bhavika creates an impression as to the truthfulness of such false liberation. This Shakti functions according to the notion of Anantesvara.

Shakti which unfolds the soul's consciousness which is of the nature of knowledge and action, which kindles the fire of knowledge in the heart of the souls

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti

The Shakti which unfolds the soul's consciousness which is of the nature of knowledge and action, which kindles the fire of knowledge in the heart of the souls which are desirous of ephemeral worldly pleasures which instills a sense of aversion towards such pleasures in the mind of those souls and which makes them to be desirous of auspicious and eternal benefits is known as 'Jvala'. Even when some souls, being with fully unfolded consciousness, are experiencing auspicious bhogas, this Shakti brings those souls under its control and makes them abhor the ephemeral pleasures. And in due course of time, this Shakti makes them to desist from enjoying even the auspicious pleasures and directs them to fix their aim on the exalted state of liberation.

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti

na virajyeta sāmarthyāt sadāhlādātmacetanaḥ | śaktiḥ prahlādinī patyuḥ sadā prītivivardhinī || The soul in which the seeds of desire for enjoyment remain fried and burnt by Jvala evolves into a supreme being. Anantesvara casts his eyes on this supreme being and sets him in the most fruitful path expounded in the Agamas. All parts of his body being filled up with bliss, he firmly establishes himself in that right path. At that time, he becomes under the possession of Shakti known as 'Hladini' which directs him towards a competent Guru.

He gets interested in doing services to the Guru with diligence and care. He is in constant meditation on Shiva; he is bereft of desire for worldly enjoyment; he becomes soft and kind; raises himself to higher state and becomes incomparable; he is ever in blissful state; known for his forbearance and steadfast mindedness. Even when troubled by hundreds of misdeeds and malevolent actions done by others, he is capable of exhibiting his patience towards the wrongdoers; he is able to accept the troubles and to endure them. Even when he is importuned and misguided by others to deviate from the path he has chosen, he remains firm in his conviction without showing any sign of anger or aversion towards them. The Shakti by which such perfect disciple becomes the repository of all good qualities and becomes blissful is called 'Hladini'. This Shakti of Anantesvara is always increasing the delighted state of the sadhaka.

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti

The Shakti by which the foremost sadhaka is rendered to be steadfast in his path, with integrity and to be like a fixed pillar is known as 'Stambhini'. Even when he is troubled by unexpected occurrence of obstacles or afflicted with dispositions such as likes and dislikes, he remains unperturbed and is capable of observing all the austere activities which are to be undertaken after diksha. If he is unable to perform those essential and austere deeds, from the space of integrity due to unfavorable circumstances, he would be subjected to unpleasant effects because of such violation committed by him. Even under unfavorable circumstances, he remains firmly motivated towards the attainment of shivatva and never falls down from the initiated state. Such firmness comparable to a pillar is established in him by Stambhini.

Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti

Through the Shakti whose name is Vikirā, Ananteshvara scatters profusely the means for the enjoyments for the sake of the souls. The impure maya which gives rise to various bodies, instruments, dharma and other bhavas, kala and other tattvas and which is the causal source of the world consisting of moving and non-moving existents was given a creative shake earlier by the Shakti known as Kshobhika. Even after that, the maya was given a more powerful shake by Janani and many objects were created in multiple streams. Ananteshvara scatters these objects for the sake of souls in various ways through Vikira. Moreover, the worlds have been created based on karmas and on the fitness of experiencing the karmic effects. In such worlds, Ananteshvara scatters all kinds of objects meant for the enjoyments and for the means of enjoyments through Vikira for the sake of the souls in bondage.

Thousands of bodies fit for various kinds of souls and compatible to different worlds are being created by Ananteshvara through Vikira. The spiritual vigor which is of the nature of eternal knowledge and action is limited to the nature of each body and made to pervade the entire body from the crest to the feet, uniformly without any increase or decrease, by Vikira. Such vigor is scattered by Vikira (This Sakti scatters the bodies and the spiritual vigor of consciousness). This scattering of caitanya takes place simultaneously for all the bodies.

The Shaktis of Ananteshvara have been shown to you within a short time possible. Actually, there is no limit for the number of Shaktis belonging to Ananteshvara. The functions of all of these Shaktis are related to this extensive world.

• Sarveditam power to knowing all (manana)
• Samsāra anugraha power to bestow grace on those enmeshed in worldly life (trana)

Shaastra Pramana: Kamika Agama, Purva pāda, mantroddhāra paṭalaḥ, formulation of the significant sacred mantras, verse 2

mananaṁ sarvaveditvaṁ trāṇaṁ saṁsāryanugrahaḥ| mananatrāṇa dharmitvān mantra ityabhidhīyate||

The term 'manana' denotes attainment of the capacity and power of knowing all. The term 'trana' denotes the bestowal of grace on those, enmeshed and conditioned in the worldly life. Since it possesses the power of yielding manana and trana, it is called "mantra".

• vaśikaram power to cause allurement (all Deities)
• ākarṣaṇam - power of attracting the things towards itself (Parashkati)
• rakṣākaram the power of protecting (Vishnu)
• strīṇāṁ vaśīkaram the power of alluring the women (māyāshakti)

Shaastra Pramana: Kamika Agama, Purva pāda, mantroddhāra paṭalaḥ, formulation of significant mantras, verse 14-16

The Lord: I will tell you succinctly the process by which the unfailing means for the attainment of happiness would be available to the human beings. Listen to this.

The first letter 'A ' is related to all the Deities. It is of red color. It has the power to cause allurement - vaśikaram.

The letter 'Ā (aa)' is related to Parashakti. It is in white color. It has the power of attracting the things towards itself - ākarṣaṇaṁ.

The letter 'i' is related to Vishnu. It`s color is blue-black. It has the power of protecting - rakṣākaraṁ.

The letter 'ī' is related Māyāshakti. It is of pale yellow color. It has the power of alluring the women - strīṇāṁ̇ vaśīkaram.

• rājavaśīkaram the power of subjugating the king (Vastu Devata)
• lokavaśīkara - the power of subjugating the world (Bhumi Devata)
• graha vināśakam power to ward off the afflictions caused by planetary positions (Brahma)
• jvaranāśakam the power to remove fever and inflamed state of mind

and body (Sikhandi)

Shaastra Pramana: Kamika Agama, Purva pāda, mantroddhāra paṭalaḥ, formulation of significant mantras, verse 17-18

The letter 'U' is related to the Vastu Devata. It`s color is dark blue. It has the power of subjugating the king - rājavaśīkaram.

The letter 'UU' is related to the Bhumi Devata. It's color is blue-black. It has the power of subjugating the world - lokavaśīkaram.

The letter 'Ri' is related to Brahma. It's color is whitish yellow. It has the power to ward off the afflictions caused by the planetary positions graha vināśakam.

The letter 'Rii" is related to Sikhandi. It's color is black. It has the power to ward off fever and the inflamed state of the mind and body jvaranāśakam.

siterakta jvarāpahe - the power to ward off fever and diseases (Ashvini Devatas) sarvārtha siddhitam - power to accomplish all the desired things (Virbhadra) jñānasiddhitam - power to bestow the pure knowledge (Vāgbhav or Sarasvati) jyotissarva phalapradam - power to yield all the desired fruits. (Ishvara)

Shaastra Pramana: Kamika Agama, Purva pāda, mantroddhāra paṭalaḥ, formulation of significant mantras, verse 19-20

The letters 'Li' and 'Lii' are related to the two Ashvini Devatas

(Divine physicians). They are in the color of white and red. Both of them have the power to ward off fever and such other diseases - siterakta jvarāpahe.

The letter 'E' is related to Virabhadra. It`s color is pale yellow. It has the power to accomplish all the desired things - sarvārtha siddhitam.

The letter 'Ai' is related to Vāgbhava (Sarasvati). It isin the color of crystal. It has to the power to bestow the knowledge. jñānasiddhitam.

The letter 'O' is related to Ishvara. It presents itself in the form of luminous beam. It has the power to yield all the desired fruits - jyotissarva phalapradam.

sarvārtha siddhitam - power to yield all the desired objects (Adishakti)

sukhapradam- power to bestow happiness and comforts (Mahesha) pāśanikṛntanam - the power of cutting asunder the bondages (Kalarudra)

Shaastra Pramana: Kamika Agama, Purva pāda, mantroddhāra paṭalaḥ, formulation of significant mantras, verse 21,22

The letter 'Au' is related to Adishakti. It is in white color. It has the power of yielding all the desired objects - sarvārtha siddhitam.

The letter 'Am' is related to Mahesha. It is in red color. It has the power to bestow happiness and comforts – sukhapradam.

The letter 'Ah' is related to Kalarudra. It is in red color. It has the power of cutting asunder the bondages - pāśanikṛntanam

Shaastra Pramana: Kamika Agama, Purva pāda, mantroddhāra paṭalaḥ, formulation of significant mantras, verse 22-24

Vṛṣṭikaraṁ - Power to yield the shower of rain and of wealth ( Prajapathi)

Pāpanāśanam - the power to annihilate the effects of sinful deeds (Jahnavi or Ganga).

vighna nāśanam - power to ward off the obstacles - ( Lord Ganesha or Ganarupa.

muktābhaṁ śatṛnāśanam - power of destroying the enemy (Bhairava)

sarvajayaṁ - power of bestowing victory in all endeavors (Kāla Deva)

The letter 'ka' is related to Prajapati. It's color is whitish yellow. It has the power to yield the shower of rain and of wealth vṛṣṭikaraṁ

The letter 'kha' is related to Jahnavi (Ganga). It is in the color of milk. It has the power to annihilate the effects of incompletion actions - pāpanāśanam.

The letter 'ga' is related to the Lord Ganesha (Ganarupa). It is in the color of red. It has the power to ward off the obstacles vighna nāśanam.

The letter 'gha' is related to Bhairava. It is in the color of pearl. It has the power of destroying the enemy - muktābhaṁ śatṛnāśanam

The letter 'n'a' is related Kāla Deva. It is in the color of black. It has the power of bestowing victory in all endeavors - sarvajayaṁ

- tripurāpaham. - power of destroying the three bands of negative forces (Canḍa Rudra)

- jayapradam - the power of yielding the final victory **(**Bhadra Kali)

• jayāvaham - the power of conducing to the final victory (Jambhabhit)
• sarva jayāvaham - the power of victory in all the efforts undertaken (Ardhanari)
• rogavināśanam - power of warding off the diseases (Koti Rudra)

Shaastra Pramana: Kamika Agama, Purva pāda, mantroddhāra paṭalaḥ, formulation of significant mantras, verse 25-26

The letter 'ja' is related to Canḍa Rudra. It is in the color of black. It has the power of destroying the three bands of negative forces - tripurāpaham.

The letter 'cha' is related to Bhadra Kali. It is in the colorof 'rajavarta' flower. It has the power of yielding the final victory jayapradam

The letter 'ja' is related to Jambhabhit. It is in the color of red. It has the power of conducing to the final victory - jayāvaham

The letter 'jha' is related to Ardhanari form of Siva. It is in the color of blue-black. It is the power of victory in all the efforts undertaken - sarva jayāvaham

The letter 'jna' is related to Koti Rudra. It's color is whitish yellow. It has the power of warding off the diseases rogavināśanam.

Power: Power of Mantra, the sound syllables

Sarvasukhāvaham - Power of experiencing all states of happiness.(Bhrungisha).

Mṛtyu vināśanam - the power of annihilating the chances of untimely death (Moon)

Kālajayaṁ- power to gain victory over the Kāladeva, the lord of death (Ekanetra Rudra)

Artha-siddhidam - power of yielding the objects of enjoyments (Nandi Deva).

Shaastra Pramana: Kamika Agama, Purva pāda, mantroddhāra paṭalaḥ, formulation of significant mantras, verse 27-29

The letter 'Ta' is related to Bhrungisha. It is in the color of red. It gives the power of experiencing all states of happiness sarvasukhāvaham.

The letter 'Tha 'is related to the Moon. It is in white color. It has the power of annihilating the chances of untimely death - mṛtyu vināśanam.

The letter 'Da' is related to Ekanetra Rudra. It is in the color of whitish yellow. It has the power to gain victory over the Kāladeva, the lord of death - kālajayaṁ

The letter 'Dha' is related to Yama. It is in blue color. It has the power of annihilating the chances of immature death - mṛtyu vināśanam.

The letter 'NA' is related to Nandi Deva. It is in the color of red. It has the power of yielding the objects of enjoyments – arthasiddhidam.

Power: Power of Mantra, the sound syllables

Sarvajayaṁ - the power to gain victory over all (Vastu Devata)

Jayapradam - the power of bestowing victory (Dharmi)

sarvārtha siddhidam - the power to accomplish everything and manifest any reality. (Durga)

ārtha siddhidam - the power of yielding all the desired things (Dhanada- Kubera)

pāpanāśanam - power of annihilating the effects of incomplete actions (Savitri)

Shaastra Pramana: Kamika Agama, Purva pāda, mantroddhāra paṭalaḥ, formulation of significant mantras, verse 30-31

The letter 'ta' is related to Vastu Devata. It is in white color. It is of the nature of bestowing the power to gain victory over all - sarvajayaṁ.

The letter 'tha' is related to Dharmi. It's color is like the color of kunda flower. It has the power of bestowing victory – jayapradam.

The letter 'da' is related to Durga. It's color is blueblack. It is of the nature of bestowing the power to accomplish everything and manifest any reality - sarvārtha siddhidam.

The letter 'dha' is related to Dhanada (Kubera). It's color is whitish yellow. It has the power of yielding all the desired things - ārtha siddhidam

The letter 'na' is related to Savitri. It is in the color of crystal. It is of the nature and power of annihilating the effects of incomplete actions - pāpanāśanam.

Power: Power of Mantras, the sound syllables

vṛṣṭi siddhidam - power to cause the showers of rain Parjanya (Indra /Varuna).

pāśa nikṛntanam - power to sever the limiting bonds (Pashupati).

sarvārtha siddhidam - power of enabling to accomplish all the activities decided (Trimurti)

sarvajayapradam - power of enabling to gain victory over the obstructing forces (Madana - Kāma Deva)

Shaastra Pramana: Kamika Agama, Purva pāda, mantroddhāra paṭalaḥ, formulation of significant mantras, verse 32-34

The letter 'pa' is related to Parjanya (Indra /Varuna). It is in the color of white. It has the power to cause the showers of rain - vṛṣṭi siddhidam

The letter 'pha' is related to Pashupati. It's color is bright white. It has the power to sever the limiting bonds - pāśa nikṛntanam

The letter 'ba' is related Trimurti. It's color is whitish yellow. It has the power of enabling to accomplish all the activities decided - sarvārtha siddhidam

The letter 'ma' is related to Madana (Kāma Deva). It's color is blue-black. It has the power of enabling to gain victory over the obstructing forces.

Power: Power of Mantras, the sound syllables

uccāṭanaṁ - the power to drive away the enemy or to make a person leave his business (Vayu Deva)

saṁhṛtir - the power to incinerate, to cause destruction (Vahni Deva)

staṁbhanaṁ - the power to stabilize, to immobilize (Pruthvi tattva (Deity of Earth).

roganāśanam - the power to alleviate sickness and maladies Varuna Deva (Deity of Water).

Shaastra Pramana: Kamika Agama, Purva pāda, mantroddhāra paṭalaḥ, formulation of significant mantras, verse 35-36

The letter 'ya' is related to Vayu Deva (Deity of Wind). It is in black color. It has the power to drive away the enemy or to make a person leave his business - uccāṭanaṁ.

The letter 'ra' is related to the Vahni Deva (Deity of Fire). It is in red color. It has the power to incinerate, to cause destruction - saṁhṛtir

The letter 'la' is related to Pruthvi tattva (Deity of Earth). It`s color is pale yellow. It has the power to stabilize, to immobilize - staṁbhanaṁ.

The letter'va' is related to Varuna Deva (Deity of Water). It is in the color of moon-white. It has the power to alleviate sickness and maladies - roganāśanam

Power: Power of Mantras, the sound syllables

śrīkaraṁ. - the power to bestow riches and wealth (Lakshmi) sarvārtha siddhidam - power of yielding all the desired objects (Dvadasa Adityas - 12 suns)

sthitikaraṁ - power to give stability, to enable to exist for a long time - Shakti aṇimādyaṣṭasiddhiṁ - power to bestow the eight kinds of yogic accomplishments (anima and others) - Shiva

bhuktimukti pradāyakam - power to give the worldly enjoyments as well as liberation (Shiva)

sukhapradam - the power to bestow happiness (Vidya)

Shaastra Pramana: Kamika Agama, Purva pāda, mantroddhāra paṭalaḥ, formulation of significant mantras, verse 37-39

The letter 'Sa' is related to Lakshmi. It is in golden color. It has the power to bestow riches and wealth - śrīkaraṁ.

The letter 'sha' is related to Dvadasa Adityas (12 suns). It is in red color. It has the power of yielding all the desired objects sarvārtha siddhidam.

The letter 'sa' is related Shakti. It is in red color. It has the power to give stability, to enable to exist for a long time sthitikaraṁ

and the power to give the worldly enjoyments as well as liberation - bhuktimukti pradāyakam.

The letter 'ksha' is related to Vidya (science of spiritual disciplines). It is in the color of milky white. It has the power to bestow happiness – sukhapradam.

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Thus, the presiding Deity, effect and color of all the letters from 'A' to 'ksha' have been told succinctly, in the due order of the letters.

For each letter, color, form and the related Deity are to be contemplated. Based on such letters as associated with three factors, the seed-letter corresponding to the name of a particular Deity gets formed. Therefore, all these letters are considered as the seed-letters. Having known such significance of the seed-letters, the Guru should formulate the mantra pertaining to a Deity.

No. 1

Power: Powers of Mantras and their associated Deities Shaastra Pramana: Kamika Agama, Uttar Pada, kāmayoga vidhāna vidhiḥ, 36 - Directions for the Performance of Rituals meant for Attaining the Desired Fruits

kāmyayoga vidhānaṁ tu pravakṣyāmi samāsataḥ | kāmyasiddhiśca mantraissyān mantrāśca bahavo matāḥ || sarve mantrāssamarthāssyuḥ sarve ceṣṭaphalapradāḥ |

Now I will tell you briefly the exact and effective procedure of performing the rituals meant for attaining the desired fruits. All the desired fruits are accomplished through the power of mantras and such mantras are innumerable. All mantras are efficacious in accomplishing the intended purpose and all mantras are capable of yielding the desired ends.

No. 2

Power: (of mantras) Aghora Astra Mantra - Destroying Magical Spells, Warding off of Diseases and Harms; Nullifying all kinds of sinful effects and dangers; compassion towards devotees; Deity - Aghora

Shaastra Pramana: Kamika Agama, Uttar Pada, kāmayoga vidhāna vidhiḥ, 36 - Directions for the Performance of Rituals meant for Attaining the Desired Fruits

teṣvaghorāṇuratyenta doṣaghnaḥ kṛṣṇavarṇabhāk || vyāḻabaddha jaṭājūṭaḥ kapāladalamaṇḍitaḥ | surapiṅgekṣaṇo'tyantaṁ śvetadaṁṣṭrā samanvitaḥ || candracūḍo viśālāsyo nāgayajñopavītavān |

mahākāyo mahādaṁṣṭrī kiṅkiṇīravasaṁyutaḥ|| mahāśūlāgra saṁprota mahāsuravināśanaḥ | khaḍgakheṭadhanurbāṇa muṇḍakaḥ kālaśaktidhṛt || varābhaya kapālāhi pāśaprāsagadākaraḥ| daṁṣṭre dve kīlaniryāte vaktrāgre bhīṣaṇe site || svasenā rakṣako nityaṁ parasenābhayaṅkaraḥ| vairiprayukta karmaghnassarvavyādhi nivārakaḥ|| sarvadoṣa vināśe tu samartho bhaktavatsalaḥ |

Among such mantras, Aghora Astra Mantra is exceedingly powerful in nullifying the defects and disorder. The Deity of the mantra is black in color. His head is with locks of matted hair tied up with snakes. Heis adorned with garland of skulls. His eyes are with a mixed color of yellow and reddish brown and His face appears with whitish large teeth protruding on two sides of the mouth. His matted hair is adorned with crescent moon. Being with a broad face, He is wearing a snake as the sacred thread. He is with huge body and large damshtra (large fang-like teeth). He is adorned with a waist ornament furnished with tinkling bells. He is holding a trident, the tips of which have pierced into the body of a great demon(asura) killed by Him. He is holding in his hands weapons such as sword, shield, bow, arrow, severed head, kalasakti (lance), boongiving and fear-dispelling mudras, skull, snake, noose, barbed missile and mace. Two sharp and long fangs which are white and dreadful appear like protruding nails at the front of His mouth.

He always remains as the protector of His own troops and as the One who inflicts terror and fear upon the troops of alien forces. He is the destroyer of the magic spells and heinous contrivances imposed by the enemies. He is capable of warding off all sorts of diseases and harms. He is efficacious in nullifying all kinds of sinful effects and danger. And, He is always compassionate towards the devotees

Part 5: THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Jnana Paddhati - Volume 1

No. 3

Power: (of mantras) – Immortality (Mrutyunjaya, Amrutesvara) ; no matra is as powerful as Mrtyunjaya

Shaastra Pramana: Kamika Agama, Uttar Pada, kāmayoga vidhāna vidhiḥ, 36 - Directions for the Performance of Rituals meant for Attaining the Desired Fruits, verse 8-14 ; Deity - Aghora

asitāṅgādibhirnityaṁ āvṛto vā nirākṛtaḥ || asitāṅgo ruruścaṇḍaḥ krodhaśconmattabhairavaḥ | kapālī bhīṣaṇaścaiva saṁhāraścāṣṭamassvṛtaḥ || caturbhujāstriṇetrāśca kṛṣṇavarṇā mahābalāḥ | triśūlamuṇḍa saṁyuktāḥ hṛdayāñjali saṁyutāḥ|| sudaṁṣṭrā bhīmavaktrāśca svāmiceṣṭā samanvitāḥ|

He is to be meditated as surrounded by 8 Bhairavas- Asitanga and others - or he may be meditated without surrounded by such Bhairavas. Asitanga, Ruru, Canda, Krodha, Unmatta, Kapali, Bhishana and Samhara - these are the eight Bhairavas by whom Aghora Deva is surrounded. These Bhairvas appear with four hands, three eyes and black complexion. They are with great strenth and vigor. They are holding trident and severed head in their upper hands and they are keeping their lower two hands in 'anjali' mudra in front of their chest. They appear with dreadful face and fang-like large teeth. They always function as directed by their Lord Aghora Deva.

auṁ juṁsa iti mantro'yaṁ devo mṛtyuñjidāhvayaḥ|| eṣa evāmṛteśassyādādau kūṭayuto na vā | rasādiśuklaparyanta dhātusaptākṣarānvitam || hakāreṇa śarīraṁ tu rasamityāditaḥ paṭhet | ante ca rakṣa rakṣeti vīpsitaṁ ca padaṁ paṭhet || ādau syāddevadeveśeti dvipadāṁ ca samuddharet | prāṇaṁ ca devadattasya mūlamantraṁ niyojayet ||

"Aum Jum Sah" - this is said to be the mula-mantra of the God of Immortality known as Mrutyunjaya. The same is the mantra pertaining to Lord Amrutesvara. The incantation of this mantra could be done either as associated with the 'kuta' letter ('am') or not associated with this. This mantra should be repeated as associated with seven letters representing the seven ingredients of the body, from 'rasa' to 'sukla'. The body of the mantric form is composed of the letter 'ham'. The seven letters should be recited first. At the end of the mantra, the words 'raksha, raksha' should be recited and then the words which imply the desired fruit should be recited. In the beginning, the words 'Devadevesa', 'Devatattasya praanam' should be joined with the mula mantra.

pīṭham juṅkāra kḷptaṁ syān mūrtiroṁ juṁsato bhavet|madhye niveśayet kūṭaṁ prāsādaṁ vā navātmakam||kaṇṭhoṣṭhyaṁ vā hakārādyaṁ brahmāṇyaṅgāni kalpayet|anena sadṛśo nāsti mantro mṛtyuñjayo dvijāḥ||

The seat of Amrutesvara is formed of the letter 'jum'. The form (murti) of the Lord is composed of the words 'Om Jum Sah'. The kuta letter should be placed at the center of the pedestal. This kuta-letter may be considered to be in the form of 'prasada' mantra of the Lord or of the nine-lettered mantra or of the letters related to the neck and lips. The brahma mantras and the anga mantras should be formed of 'ham' and other letters. O, the twice-born sages!, no mantra is there comparable to the mantra of the Lord of Immortality.

No. 4

Power: (of mantras) –

• Power to protect Prana and other vital body parts (Prana Raksha); - - Power of making food into Nectar with Mrtunjaya Mantra Shaastra Pramana: Kamika Agama, Uttar Pada, kāmayoga vidhāna vidhiḥ, 36 - Directions for the Performance of Rituals meant for Attaining the Desired Fruits, verse 20-22 ; Deity - Aghora

anena sadṛśo mantro nāsti prāṇādi rakṣaṇe| na bhaviṣyati bhūtaśca satyametadudāhṛtam|| bhojanaṁ cāpi kartavyaṁ tryakṣareṇāmṛtīkṛtam| tenāmṛtaṁ bhavatyāśu svāditaṁ mṛtyujidbhavet|| amṛteśena devena jalaṁ saṁgrāhya yatnataḥ| śatajaptaṁ pibettoyaṁ amṛtībhavati dhruvam||

In protecting the prana (principal vital air) and other vital parts, there is no mantra comparable to the mantra of the Lord of Immortality. No mantra equal to this mantra has appeared in the

past or present or will appear in the future. The food should be consecrated and energized with this three-lettered mantra. By such consecration, the food becomes nectar and if such food is eaten by the sadhaka, he would become the conquerer of the God of Death. The sadhaka should take the water and he should consecrate it with the mantra of Lord Amrutesa with systematic repetition of the mantra of Lord Amrutesvara. By drinking this consecrated water, he would assuredly become the immortal one.

No. 5

Power: (of mantras) –

• Power to protect Prana and other vital body parts (Prana Raksha); - - Power of making food into Nectar with Mrtunjaya Mantra Shaastra Pramana: Kamika Agama, Uttar Pada, kāmayoga vidhāna vidhiḥ, 36 - Directions for the Performance of Rituals meant for Attaining the Desired Fruits, verse 20-22 ; Deity - Aghora

No. 6

Power: (of mantras) –

• Power to protect from Untimely or Immediate Death
• **Yama, Lord of Death circumambulates him (**kālaḥ pradakṣiṇaṁ

Shaastra Pramana: Kamika Agama, Uttar Pada, kāmayoga vidhāna vidhiḥ, 36 - Directions for the Performance of Rituals meant for Attaining the Desired Fruits, verse 23-26 ; Deity – Aghora

kṣīreṇasaha saṁpṛkta dūrvākāṇḍamakhaṇḍitam| brahmavṛkṣendhanairdīpte vahnau juhvan na mṛtyubhāk|| devaṁ tūpāsate yastu nityaṁ mṛtyuñjayātmakam| nācireṇaivakālena mṛtyustasya bhaviṣyati|| māsādvarṣa śataṁ proktaṁ dvimāsād dviśataṁ bhavet| pratimāsa prayogeṇa cābdenaikena suvratāḥ|| kālaḥ pradakṣiṇaṁ kṛtvā stutvā saṁpūjya sādhakam| gacchatyatra na sandehassatyaṁ viprā mayoditam||

If unbroken durva-grass soaked in the milk is offered as oblations in the fire kindled with the woods got from special category of trees known as 'brahma-vrukshas', the sadhaka who offers such oblations would never attain death.

To the sadhaka who daily worships Lord Amrutesha according to the prescribed specific way, untimely and immediate death will not occur. If a sadhaka does the incantation of Mrutyunjaya mantra for 100 times daily in the first month, and does the incantation of that mantra for 200 times daily in the second month and similarly increases the number of incantation in each succeeding month up to the completion one year, the God of Time (Yama) would circumambulate him, praise him and worship him and go back to his place. O, the Brahmin sages!, there is no doubt about what has been told by me now.

sa punāti dṛśā vācā caraṇena kareṇa ca | nadījanapadodyāna purādīni na saṁśayaḥ|| kiṁ punaḥ prāṇīnaṁ bhītaṁ svātmānaṁ svāśrayaṁ ca vā|

With his eyes, words, feet and hands, such a sadhaka purifies the river-flowing areas, villages, cities and other settlements. There is no doubt about this. Then, where is the need to say that he is capable of dispelling the fear settled within himself, within those who are dependent on him or within all the living beings?

No. 7

Power: (of mantras) MANTRA-AUSHADI to protect from and remove

• threats, destruction by enemies
• Incurable and prolonged diseases
• Fearful incidents
• prolonged and incurable fever
• distress caused by the planetary positions
• poisonous effects and such other miseries
• geometrical designs and letters engraved in metallic plates made for causing death and various troubles

Shaastra Pramana: Kamika Agama, Uttar Pada, kāmayoga vidhāna vidhiḥ, 36 - Directions for the Performance of Rituals meant for Attaining the Desired Fruits, verse 44-46 ; Deity – Aghora Astra Deva

paracakra pramathane mahāvyādhi prakopane | śāntike pauṣṭike vaśye prāyaścitte vicintayet || kimanena bahūktena bhayakāle'pyupasthite | mantreṇānena naśyanti jvaragrahaviṣādayaḥ || parairyadabhicārādi karma mantrauṣadhādikam | yantrāṇi yogayuktāni pāvake śalabhā yathā ||

When threats are imposed and destructions are caused by the troops of enemies, when incurable and prolonged diseases are seriously affecting the people, these forms of Aghora Astra Deva should be meditated upon. When the prescribed rituals are to be done for the sake of appeasement, vitality, taking hold of certain power and control and expiation, and when the occurrence of fearful incidents appears to be imminent, these forms are to be meditated. What is the use of speaking elaborately on this?

By the power of the incantation of this mantra, prolonged and incurable fever, distress caused by the planetary positions, poisonous effects and such other miseries - all these get eradicated. Magic spells, heinous contrivances, mantric power, medicinal drugs prepared with poisonous herbs and such others, geometrical designs and letters engraved in metallic plates made for causing death and various troubles - all these get destroyed by the power of this mantra, like moths and locusts falling on the blazing flames of fire.

No. 8

Shaastra Pramana: Kamika Agama, Uttar Pada, kāmayoga vidhāna vidhiḥ, 36 - Directions for the Performance of Rituals meant for Attaining the Desired Fruits, verse 55-57 ; Deity – Dakshinamurti

dakṣiṇāmūrtimantrasyoddhārastvatra nigadyate| vāk siddhistenamantreṇa jayotpāde ca śasyate|| phalānyanyāni sarvāṇi tatprasādāt bhavanti hi|oṁ namo bhagavacchabdaṁ saṁbuddhyantaṁ niyojayet|| daksiṇāmūrtiśabdaṁ ca tathaiva niyojayet| medhāṁ prayaccha svāheti mūlamantra udāhṛtaḥ|| svareṣu hṛdayādīnām uddhāraḥ parikīrtitaḥ| namassvāha vaṣaṭ huṁ ca phaḍityante niyojayet||

The full form of the mantra of Lord Dakshinamurti is now revealed to you.

Impeccable power of speech could be attained through the incantation of this mantra. It is highly praised as the mantra which is instrumental in gaining victory. Through the grace of Lord Dakshinamurti, all other related fruits alsoare attained by the sadhaka who does the 'japa' of this mantra. First, Om Namo Bhagavte- these threewords are to be pronounced. Then, 'Dakshinamurtaye Medham Prayaccha Svaha' - these words are tobe pronounced. This is said to be the mula mantra of Lord Dakshinamurti.

The vowels pertaining to hrudaya and others should be pronounced in the actual incantation of the mantra. At the end of these mantras, 'namah', 'svaha', 'vashat', 'hum', 'vaushat' and 'phat' should be added with hrudaya and others respectively.

Shaastra Pramana: Kamika Agama, Uttar Pada, kāmayoga vidhāna vidhiḥ, 36 - Directions for the Performance of Rituals meant for Attaining the Desired Fruits, verse 62-65 ; Deity – Bhairava Astra Deva

yāntārūḍhaṁ hakāraṁ ca ṣaṣṭhasvara samanvitam | caturdaśasvaropetaṁ bindunāda vibhūṣitam || athavānyaprakāreṇa bhairavaṁ vikṛtānanam | ūrdhvarepha samāyuktaṁ bhairavaṁ bījamuttamam || saṁgrāmavijayo nāmnā mantro'yaṁ parikīrtitaḥ | asya mantraprabhāveṇa trailokyavijayī bhavet || yat kiñcit kriyate karma trailokye yena kenacit | rahito mantrarājena naiva siddhyati sādhakaḥ ||

The seed-letters belonging to Bhairava Astra Deva who appears with a dreadful face casting fierce look are formed with 'ra', 'ha', 'u' and 'au' and these letters are adorned with bindu and nada. ('hrum' , 'hraum') Or, His seed letters may be considered in a different way. Urdhva repha(ra) and 'bha' join together to form the seed letter. ('bhrum', 'bhraim', 'bhraum'). These constitute the powerful mantra known as 'Sangrama Vijaya Mantra'.

The seeker who attains and manifests powers in the incantation of this powerful mantra becomes the conqueror of all the three worlds through the power and vigor of this mantra. Whichever deed is to be accomplished, be it small or insignificant, in the three worlds by any sadhaka, if that is done without the incantation of this supreme mantra (mantra raja), such a deed would never be accomplished to be fruitful.

No. 10 Power:

• sarvavyādhividhvaṁsanaṁ - destroying all diseases
• jvarāpasmāramārīṇāṁ nāśanaṁ - nullifying various epidemics such as infectious fever, epilepsy, pestilence, etc
• sarvakarmasu nityaṁ samarthaṁ - power to always manifest and accomplish all works.
• Sarvasena rakshakam - protecting constantly all kinds of troops

Shaastra Pramana: Kamika Agama, Uttar Pada, pratyaṅgirā vidhiḥ, 37 - Directions for the Worship of Pratyangira Astra, verse 1-3, 16; Deity – Pratyangira Astra

vakṣye pratyaṅgiroddhāraṁ samāsād dvijasattamāḥ | sarvabhaktipradaṁ sarvavyādhividhvaṁsanaṁ param|| jvarāpasmāramārīṇāṁ nāśanaṁ kṣayanāśanam | śatrukṛtyādi saṁbhūta rogānīka vināśanam || caturaṅgabalopeta śatrukṣayakaraṁ param | sarvasenārakṣakaṁ nityaṁ samarthaṁ sarvakarmasu||

O, the foremost twice-born sages!, now I will tell you how the mantra of Pratyangira Astra gets formed in a prescribed order. This mantra grants all kinds of variegated benefits. It is capable of eradicating all kinds of diseases. It is a supreme mantra which is efficacious in nullifying various epidemics such as infectious fever, epilepsy, pestilence and such others and consumptive cough. It is powerful in destroying the host of diseases and misfortunes born of heinous contrivances worked out by the enemies. It is supremely powerful in destroying the enemy associated with the strength of four kinds of troops. It is capable of protecting constantly all kinds of troops belonging to the devoted king. It is efficacious in accomplishing all kinds of beneficial deeds.

oṁ hrriṅkāraṁ samuddhṛtya tadante kṛṣṇavāsase| tataśca siṁhavadane mahavadana ityapi|| mahābhairavi varṇe ca sarvaśatrupadaṁ tathā| karmavidhvaṁsinītyevaṁ paramantrapadaṁ tataḥ|| chedinītyuddharetpaścāt sarvabhūtadamanyapi | sarvabhūtāṁstato bandha bandheti padamuddharet|| sarvavidhvaṁsinīti padaṁ chindi chindīti yatpadam| sarvavyādhiṁ nikṛnteti nikṛnteti padaṁ ca yat|| sarvaduṣṭāṁstathā bhakṣa bhakṣeti padamuddharet| jvālājihve karāla daṁṣṭra padaṁ punaḥ|| pratyaṅgire padaṁ hrīṁ ca namo'stviti padaṁ tataḥ| te svāhetyuddharedeṣa mantraḥ pratyaṅgirātmakaḥ|| pratyaṅgireyaṁ vikhyātā śatavarna svarūpiṇī|

"Om hrim, krishna vasase, simhavadane, maha vadane, maha bhairavi, sarvasatru karma vidhvamsini, paramantra chedini, sarvabhuta damani, sarvabhutaan bandha bandha, sarva vighnaan chindi chindi,sarva vyadhim nikrunta nikrunta, sarvadushtam bhaksha bhaksha, jvalajihve, karala damshtre, pratyangire, hrim namah svaha."- this is the mantra of Pratyangira Astra conceived in the form constitued of 100 letters.

devīṁ dhyātvaikacittastu sarvaśatrūn vināśayet|| dhvaṁsayet sarvarogāṁśca paramantrānnivārayet|

Having meditated on such a form of Pratyangra with concentrated mind, let the sadhaka destroy all of his enemies; let him eradicate all the diseases; let him ward off the mantras employed against him by the enemies.

No. 11 Power: Knowledge and Science (vidyādharatva lābhāya) -

Shaastra Pramana: Kamika Agama, Uttar Pada, pratyaṅgirā vidhiḥ, 37 - Directions for the Worship of Pratyangira Astra, verse 17-20; Deity – Pratyangira Astra

vidyādharatva lābhāya kṛṣṇāgaruyutaṁ param|| athavā nābhikiñjalkaṁ juhuyāt sādhakottamaḥ| kadambakalikā homādyakṣiṇī siddhyati dhruvam || priyaṅgukadalīpuṣpāṇyādṛto juhuyādbudhaḥ| karavīrasya puṣpāṇi ghṛtaṁ ca madhusaṁyutam|| khādirādi samiccaiva kṣipramātuṣṭikārikaḥ| siddhārthaṁ caiva muktāṁ ca aśvamāṁsī samanvitam|| pāyasaṁ payasā yuktaṁ tatkṣaṇāt kṣaṇatāṁ vrajet |

To attain the state of being highly proficient in knowledge and science, the foremost sadhaka should offer the oblations with standard black-sandal(krishna agaru) or with 'nabhi kinjalka' got from thelotus plant, in the fire-pit specifically designed for the purpose. By offering the oblations with the buds of kadamba-flowers, the power of keeping yakshini under control assuredly occurs to the sadhaka.

If the wise and diligent sadhaka offers the oblations with priyangu-grain, plantain flowers, karavira- flowers, clarified butter, honey, faggots got from khaadira and other trees, such a homa wouldyield a delighted state at all levels. If he offers the oblations with white mustard, pearls, asvamamsi, and payasa made with payas, immediately he is blessed with auspicious time and honored state.

No. 12 Power: Manifestation of six peerless qualities of Shiva in the disciple Shaastra Pramana: Kamika Agama, Uttar Pada, pratyaṅgirā vidhiḥ, 23rd chapter - Dierections for Performing the Nirvana-diksha, verse 216 - 219

yāvattāvat prayātasya tattvaprāptiryathā vibhoḥ | sāmrājyādhigame'pyuccairnṛpasūnoḥ kṛtārthatā|| na ṣāḍguṇyānabhijñasya śatasyāpi na rājate| svaguṇa vyaktaye tena sruveṇājyāhutīstu ṣaṭ|| homayed deśiko dhīmān prayogeṇāmunā yathā| sarvajño nityasaṁbodhaḥ svatantrastṛptimān bhava|| aluptānantasaktistvaṁ hrasvaprāsāda pūrvakam| ātmanniti padopetaṁ svāhāntaṁ dīpasaṁyutam||

He becomes pervasive up to the plane of higher tattvas reached by him through the upliftment done bythe Guru. He becomes a well-accomplished powerful person like a prince who has attained the whole kingdom after he has been anointed as the successor of the king. In a person who has not known the significanceof six peerless qualities of Shiva, such qualities do not shine forth even after a lapse of 100 years. For the sake of manifestation of six peerless qualities in the disciple, the Guru who is an expert and well-learned should offer six oblations into the fire, taking clarified butter in the sruva. He should employ these mantras for such oblations:

'om hrum haam atman sarvajno bhava svaha',

'om hrum him atman paritrupto bhava svaha',

'om hrum hum atman anadibodho bhava svaha',

'om hrum haim atmansvatantro bhava svaha',

'om hrum haum atman aluptasaktir bhava svaha',

'om hrum hah atman anantasaktir bhava svaha'.

These should be recited preceded by the recital of prasada mantra in shortened mode.

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits

dṛṣṭatve tadanenaiva yaddehenopabhujyate | dehāntareṇa vā dṛṣṭaṁ māyākārye paratra ca || māyākārye'mareśādi rudrasthāne tu yatsukham | aparaṁ tatparaṁ vidyādanantādi padasthitiḥ ||

The benefits of such powers could be experienced with the existing body. There are some powers, the benefits of which could be experienced with a different body. Such bodies are created out of 'maya' as suitable to different worlds. The powers whose benefits evolve in the form of comforts and happiness enjoyable with the maya-born body, being in the world of Rudra belong to the supreme category (apara). The siddhis whose benefits evolve in the form of comforts and happiness enjoyable with the body born of pure maya, being in the world of Ananteshvara and of other Vidyeshvaras belong to the most-supreme category (para).

No. 14

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits

na siddhirna ca muktiśca liṅgāśrayaṇamantarā | śivaliṅgamanādṛtya siddhimuktyabhilāṣiṇaḥ || ete mūḍhadhiyastīrṇāḥ kiṁ bhīmaṁ bhavasāgaram | bhavābhīṣṭaphalaṁ prāptāḥ siddhasiddhāḥ surā matāḥ || ratnaliṅgajapā mūḍhāḥ kā yuktirbhrānticetasaḥ | tasmālliṅgāśrayātsiddhiryuktaliṅgaṁ samāśrayet ||

Through the means other than resorting to the worship of Linga, neither the worldly enjoyments nor the final liberation could be achieved. Having despised the worship of Sivalinga, those who desirefor the attainment of siddhis and mukti are considered to be with stupefied and misguided intellect. How could they cross over the dreadful ocean of the repeating cycle of birth and death? Those who have attained the fruits as desired by them through the worship of Linga are considered as 'Devas'. What suitable means is there for those who are with perplexed and deluded mind, even if they worship the Linga made of gems and do the incantation? Therefore, the attainment of powers could be possible only by resorting to the worship of Linga. But, those who desire for the attainment of powers and other benefits should resort to the worship of Linga as suitable to the desired purpose.

Various Gods such as Vishnu and others, eight Vasus, eleven Rudras and Sages endowed with great splendour and glory have worshipped Linga according to the directions given in the Agamas and by such worship they have achieved the fruits abundantly as desired by them. Svayambhu Linga, the Lingas installed and worshipped by the Sages, Devas, Ganas, Siddhas, Vidyadharas and other groups of celestial beings - all such Lingas could be worshipped to attain the desired powers. The Lingas installed by the human beings should never be worshipped , with

a motive to attain the siddhis. The Acharyas and the Sadhakas may install a suitable Linga, of their own accord or they may install it through another Acharya according to the Scriptural rules, after having examined thoroughly the suitability of time and place. Having installed, they should duly worship them to attain the desired siddhis.

phalaṁ liṅgānurūpeṇa śilānāṁ samudāhṛtam || pṛthvīśatvaṁ phalaṁ jñeyaṁ catasṛṇāṁ mṛdāmapi | śrīkāmasya suvarṇotthaṁ rājyakāmasya rājatam || āyasaṁ māraṇe liṅgaṁ unmāde kāṁsyajaṁ bhavet | utsāde rītijaṁ jñeyaṁ trapujaṁ putravṛddhaye || vṛddhikāmasya tāmrotthaṁ sīsajaṁ vyādhināśanam | lohaliṅgaṁ samākhyātaṁ ratnaliṅgamathocyate ||

The benefit of worship has been told according to the material by which the Linga has been made.

The worship of the Linga designed with all the four kinds of earth would bestow the lordship over the particular land or the country - pṛthvīśatvaṁ phalaṁ;

the Linga made of gold is suitable for those who are desirous of wealth - śrīkāmasya suvarṇotthaṁ;

the Linga made of silver is suitable for those who desire for kingdom - rājyakāma masya rājatam;

the Linga made of iron is for inflicting death - āyasaṁ māraṇe liṅgaṁ;

the Linga made of bell-metal is for inflicting madness - unmāde kāṁsyajaṁ;

the Linga made of brass is for inflicting loss or destruction - utsāde rītijaṁ;

the Linga made of tin is for the growth of the descendants - trapujaṁ putravṛddhaye;

the Linga made of copper is suitable for those who are desirous of growth in all respects - vṛddhikāmasya tāmrotthaṁ

the Linga made of lead is for curing the diseases - sīsajaṁ vyādhināśanam.

Thus, the benefit of the Lingas designed with metals has been told. Now, the benefit of the Lingas made of gems is revealed.

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 22-25

vajraliṅgaṁ kṣitīśatve mauktaṁ ārogyadaṁ bhavet | indranīlamayālliṅgāt sarvān kāmān samaśnute || mahānīlamayālliṅgādvaiṣṇavaṁ padamāpnuyāt | vaiḍūryādvyādhināśassyāt saubhāgyaṁ puṣparāgajāt || ārogyadaṁ marakataṁ pravālaṁ ca vaśīkaram | rājāvartamayālliṅgānmahābhogaṁ samaśnute ||

The Linga made of diamond is for the attainment of lordship over the country vajraliṅgaṁ kṣitīśatve ;

the Linga made of pearl is capable of bestowing a healthy state free from diseases mauktaṁ ārogyadaṁ.

Through the worship of the Linga made of supreme kind of sapphire (indranila), one could achieve all the benefits desired by him - indranīla mayālliṅgāt sarvān kāmān

Through the worship of the Linga made of sapphire known as mahanila, one could attain an exalted state equal to Vishnu - mahānīla mayālliṅgād vaiṣṇavaṁ

Through the worship of the Linga made of beryl, complete removal of incurable diseases could be effected

The Linga made of topaze is capable of yielding the power of prosperity saubhāgyaṁ.

The Linga made of emerald gives the power of bestowing health - ārogyadaṁ .

The Linga made of coral is capable of bestowing the power of attraction - vaśīkaram

Through the worship of the Linga made of 'rajavarta' (diamond of inferior quality), one could attain immeasurable riches.

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 22-25

The Linga made of nila (a kind of sapphire) is suitable for the attainment of pleasures available inthe world of Nagas. The Linga made of conch is for the attainment of prosperity; the Linga madeof rudraksha associated with the symbol of trident and of 'pulaka'-gem is for the destruction ofenemies; the Linga made of 'sasyaka'-gem is for the abundant growth of crops; the Linga made of sun-stone (surya kanta) is for gaining vigor and valor; the Linga made of moon-stone is for gainingvictory over the god of death; the Linga made of padmaraga ( a kind of ruby) is capable of bestowinga state of well-being and riches; the Linga made of crystal is for the attainment of all kinds of siddhis;the Linga made of bhauma-gem is for the attainment of divine powers; the Lingas made of vaikranta, mahavrutta and red iron-stone are beneficial. Among the Lingas made of superior kind of gems, those which are meant for the attainment of siddhis related to the mundane level are capable of yieldingmuch benefits to be experienced directly in this birth, if they are purified with and charged with the relevant groups of mantras. In this way, the significance of the Lingas made of gems has been told. Now,

the significance of the Lingas made of various kinds of wood is revealed.

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 33-37

sāravadvṛkṣajaṁ bhūtyai kṣīradrumajaṁ āyuṣe || mādhuryagandhaguṇavajjñānasaubhāgyakīrtidam | raktāhvacandanāśokaṁ śiṁśupāśokabilvajam || sarvaduḥkhādi rāhitye piśācajamaricchide |

The Lingas made of wood got from the heavy and solid trees are suitable for the atainment of prosperity and wealth; the Lingas made of wood got from the trees associated with the exudation of sap or resinare for the attainment of longevity; the Lingas made of wood got from the trees which are with sweetsap, good fragrance and auspicious qualities are capable of bestowing spiritual knowledge and prosperity. In order to be free from all kinds of afflictions and worries, the Lingas mad of red sandal, asoka, simsupa(another kind of asoka) and bilva are suitable. The Linga made of wood got from the paisaca-tree is suitabale for effecting destruction to the enemies.

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 35-39

yadvā sādhakanakṣatra vaśālliṅgaṁ tu dārujam ||kāraskaraṁ cāmalakaṁ tathodumbarajambukau | khadiraḥkṛṣṇakakubhau śirīṣāśvatthakau tataḥ ||punnāgaścaiva nyakrodhaḥ palāśaḥ plakṣakastathā | ambaṣṭhabilvārjunakāśśālmalī vakulastathā || piṇḍī sarjastathā vṛkṣo vañjulaḥ panasastathā | āmrārkau ca kadambaśca vahninimbau tathaiva ca || madhukaścāśvinīpūrva nakṣatrāṇāṁ tu pādapāḥ | ebhirṛkṣairabhiruddhaistarubhiśśāntikādikam || vidhāya liṅgaṁ kartavyaṁ sādhyarkṣe māraṇādikam |

Or, the Linga may be designed with the wood compatible to the birth-star of the sadhaka. Karaskara, Amalaka, Udumbara, Jambuka,Khadira, Krishna-kakubha, Sirisha, Asvatthaka, Punnaga, Nyakrodha, Palasa, Plakshaka, Ambashta, Bilva, Arjuna, Salmali, Vakula, Pindi, Sarja, Vanjula, Panasa, Amra, Arka, Kadamba, Vahni, Nimba, Madhuka- these are suitable to the lunar mansions starting from Asvini. If Lingas are to be made from these trees compatible to the lunar mansions, first 'santi-homa' and the related rituals should be performed in a lunar mansion. Then only the Lingas should be designed in a day synchronizing with the nakshatra suitable to the intended purpose. Otherwise, the sadhaka would be affected by unexpected bad effects such as untimely death.

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 40-44

śvetārkamūlajaṁ** liṅgaṁ jayārthaṁ vijayārthinām || candanaṁ sarvavaśyaṁ syācchrīkaraṁ raktacandanam | saralaṁ sarvakāmyārthaṁ khādiraṁ roganāśanam || sāptaparṇaṁ ca sālotthaṁ rājādana samudbhavam | viśeṣāt sarvavarṇānāṁ sarva kāmārtha sādhanam || udumbaramayaṁ puṣṭyai śāntyai nyakrodhasaṁbhavam |*

The Linga made of the root of white-arka plant is suitable for those who are intent on gaining victo - jayārthaṁ vijayārthinām.

The Linga designed with sandal is meant for gaining the power of attracting - candanaṁ sarvavaśyaṁ.

The Linga designed with red sandal is capable of bestowing wealth – shrīkaraṁ raktacandanam.

The Linga made of sarala-wood is for the attainmentof all the desired fruits- . sarvakāmyārthaṁ.

The Linga made of khadira-wood is capable of curing the diseases. The Linga made of saptaparna-wood and sala-wood is capable of rewarding the worshipper with a dwelling place in the royal palace.

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 45-52

saikataṁ mokṣabhūtyarthaṁ gomayaṁ roganāśanam | annaṁ annādyakāmasya paiṣṭaṁ puṣṭipradāyakam || gaulaṁ prītikaraṁ proktaṁ phalaṁ iṣṭārthasiddhaye | ghṛtena kalpitaṁ liṅgaṁ hlādakṛd duḥkhināmapi || hlādakṛnnavanītaṁ ca guṇāḍhyaṁ mṛṇmayaṁ bhavet | viśeṣādbhasmajaṁ liṅgaṁ sarvavyādhi nivāraṇam || svasvavarṇānurūpeṇa pauṣpaṁ puṣṭipradāyakam | bilvādipatrajaṁ liṅgaṁ yattatputravivardhanam || tadbījajanitaṁ liṅgaṁ viśeṣāt tṛptikāraṇam | dhānyataṇḍulajaṁ liṅgaṁ tattaddravyaphalapradam || kandamūlamayaṁ liṅgaṁ brahmatattvasya kāraṇam | rogahṛt sāktavaṁ liṅgaṁ tathā lājavinirmitam || jalena nirmitaṁ liṅgaṁ praṇināṁ śāntipuṣṭitam | liṅgaṁ yaccitritaṁ sadyo vicitra phaladāyakam ||

The Linga made of sand is for the attainment of final liberation and of celebrity and greatness.

The Linga made of cowdung is for curing the diseases.

The Linga made of cooked rice is beneficial for those who are desirous of food and other substances.

The Linga made of kneaded flour is capable of bestowing the continuous growth of wealth and welfare.

The Linga made of molasses is suitable for giving a delighted and contended state.

The Linga designed with fruit would yield the desired benefits.

The Linga designed with clarified butter would be source of delight for the worshipper

For those who are in distress the Linga designed with butter would give them happiness.

The Linga designed with earth would make the worshipper as a renowned person enodowed with good virtuesand serene qualities.

The Linga specially designed with the sacred ash (vibhuti) would ward offall kinds of disease.

The Linga designed with flowers selected so as to be with the colors recommended for each caste would promote the sustained growth and welfare to the worshipper.

The Linga made of the leaves of Bilva-tree would bestow good descendants (sons, grandsons, daughters and granddaughters) and continuity of lineage.

The Linga designed with seeds of that tree would specifically grant a state of fulfilment and contentment.

The Linga designed with rice or with some other grain would give a plentiful yield of that grain.

The Linga which is made of bulb or root would bestow a perfect knowledge of the Supreme Reality.

The Linga designed with fried and ground flour would ward off the diseases and the Linga designed with parched paddy would also give the same benefit.

The Linga designed with water would bestow a state of calmness and sustained growth of prosperity to the worshippers. The Linga drawn on a suitable cloth according to the prescribed lineaments would give various kinds of benefits within a short time. The Linga designed with camphor, sandal or such other substances would ward off fever and other diseases. In this way, the benefits of the Lingas designed with various materials have been told. Now, the lineaments of various forms of Linga are explained.

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 53-54

prāsādagarbha mānena liṅgaṁ jyeṣṭhādi bhedataḥ | mukhyatassiddhaye proktaṁ muktyarthaṁ anuṣaṅgataḥ || 53 hastādi liṅgamānāni yāni tāni vimuktaye | bhuktaye cānuṣaṅgeṇa bhavanti vidhiyogataḥ || 54

Based on the measurements of the main shrine, the Lingas are categorized into four kinds such as the foremost (jyeshtha) and others. Such Lingas are primarily meant for the attainment of powers. In addition to this, they would also lead to the attainment of final liberation.

The measurements prescribed according to the rules for the Lingas, such as hasta and others, are primarily in view of the final liberation. As the secondary importance, they are also applicable for the attainment of worldly enjoyments.

• Longevity ayurvrddhiṁ , Courage, Valor and Strength - paurusham
• mariṁ ca bhedanaṁ rogaṁ - destroy the enemies who are in the city

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 69-71

navāṁśe pañcabhiḥ pūrvāpare pārśvadvayaṁ tribhiḥ | pradhānabhujayoryāmyaṁ vṛttamagniccyutiḥ kramāt || 69 yāmyadiksvāmya siddhyarthaṁ sthāpayedyāmyapīṭhake | liṅgaṁ daṇḍaśiroyuktaṁ sthāpayedvidhinā matam || 70 gurudaṇḍaṁ tu yāmyāyāṁ āyurvṛddhiṁ ca pauruṣam | ripordeśe sthitaṁ nāśaṁ nagarāddakṣiṇe tataḥ || 71 mārīṁ ca bhedanaṁ rogaṁ vidhatte nātra saṁśayaḥ |

The height of the Linga should be divided into 9 equal parts and 5 parts should to be taken for the foursided brahma bhaga. The remaining parts are for the eight sided vishni bhaga and the circular rudra bhaga. Leaving out the south-east part, all other three parts, - east, north and south - should be designed to be in circular form. The south-east should be in the form of vertical stripe. Such Linga should be installed in the pedestal kept in the south and should be worshipped for the attainment of mastership and the desired benefits. The Linga whose top is provided with the insignia of rod-weapon should be installed according to the prescribed rules.

The Linga provided with the pedestal associated with a bigger rod-weapon in its front would grant longevity, courage, valor and strength; would destroy the enemies who are in the city where it is worshipped; would effect pestilence, mutual enmity between the opposite groups themselves and incurable diseases in the area which is in the south of that city. There is no doubt about this.

• Manifesting the powers related to that South-West direction
• Mohanam - make them pinned to a particular location, create contempt, infatuated deluded state

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 72-75

dairghyadvāviṁśadaṁśe tu śarāṁśaiścaturaśrakam || 72 aṣṭāśraṁ pūrvavadvṛttaṁ daśāśrasahitaṁ dvijāḥ | sthāpayedrākṣase pīṭhe svadiksādhana siddhaye || 73 khadgāṅgaṁ pīṭhikāyāṁ tu sthāpayedasimastakam | arātikṣayavidveṣaṁ kīlabhedena mohanam || 74 tatsainyadhvaṁsamunmādaṁ rakṣomāri pravartanam | kurute nātra sandeho vidhivanmantra saṁyutam || 75

The height of the Linga should be divided into 22 equal parts and 5 parts should be taken for the four sided brahma bhaga. The remaining parts are for the eight sided section and the circular section. The circular section should in the ten sided form. O, the twice-born sages!, such Linga should be installed in the pedestal kept in the south-west and should be worshipped for **manifesting the powers related to that (**south-west) direction.

The pedestal and the top of the Linga should be provided with the insignia of sword. If such Linga is worshipped according to the rules with the accompaniment of relevant mantras, it would cause destruction to the enemies, create hatredness between them, make them pinned to a particular location, create contempt, infatuated deluded state, cause the destruction of the army of the enemies, create insanity, make them to be under the spell of evil spirits and goblins and cause plague in a large scale. There is no doubt about this.

• pāśakāya vidhānataḥ - Manifesting the powers of Lordship of West direction
• parāṁ śāntiṁ puṣṭiśrī vṛddhi sauṣṭhavam vyādhihāniṁ ca saubhāgyaṁ*–manifest* calmness, sustained growth of prosperity wealth, excellence , a healthy state free from diseases, riches and fortunes.

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 76-78

utsedhe manubhāge tu vedāśraṁ brahmabhāgakam | caturaśraṁ tathāṣṭāśraṁ vṛttaṁ bālendumastakam || 76 vāruṇyāṁ sthāpayitvā tu taddigīśatvaṁ āpnuyāt | pāśamastakayuktaṁ tat pāśakāya vidhānataḥ || 77 pratiṣṭhāpya parāṁ śāntiṁ puṣṭiśrī vṛddhi sauṣṭhavam | vyādhihāniṁ ca saubhāgyaṁ āpnuyānnātra saṁśayaḥ || 78

The height of the Linga should be divided into 14 equal parts and 4 parts should be taken for the four sided brhama bhaga. The remaining parts are for the eight sided vishnu bhaga and the circular rudra bhaga. The top of the rudra bhaga should be in the shape of young crescent. If such Linga is installed in the pedestal kept in the west and worshipped, lordship over the region in the west could be obtained. The top of the Linga should be provided with the insignia of noose and the pedestal should be provided with the insignia of noose in a compatible bigger size. If such Linga is duly installed in the west and worshipped, the worshipper would attain calmness, sustained growth of prosperity and other needs, wealth, excellence , a healthy state free from diseases, riches and fortunes. There is no place for any doubt in this respect.

No. 25 Power: Worshipping Linga in the North-West Direction Bestows Powers

• ūrvoktaṁ vāruṇaṁ liṅgaṁ lordship over the region in the north.
• atīvabaladaṁ Extreme Strength
• jayaṁ dhairyaṁ power of victory and courage, will persistence
• jāmbūnadasukhaprāptiṁ - the pleasure of owning a heap of 'jambunada', a supreme type of gold
• rājyaprāptiṁ power of attaining the prosperous kingdom
• Prabhutvam – power of supreme lordship

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 82-84

ūrvoktaṁ vāruṇaṁ liṅgaṁ yākṣaṁ cordhvaśiro'nvitam || 82 yakṣākhyāyāṁ pratiṣṭhāpya yakṣadiksvāmyamāpnuyāt | gadāmastaka liṅgaṁ tu gadāṅke sthāpya deśikaḥ || 83 jāmbūnadasukhaprāptiṁ atīvabaladaṁ matam | jayaṁ dhairyaṁ tathā rājyaprāptiṁ ca prabhutāmapi || 84 labhate nātra sandeho mantrai-ssānnidhyam-āgatam |

The Linga associated with the lineaments told for the Linga of the north-west and with a raised top should be installed in the yaksha-pedestal kept in the north. Through the worship of such Linga, the sadhaka manifests the power of lordship over the region in the north. The top of such Linga should be provided with the insignia of mace-weapon and its pedestal also should be marked with the insignia of mace. By worshipping such Linga which is with vibrant presence of yaksha through the recital of relevant mantras, the sadhaka attains the pleasure of owning a heap of 'jambunada', a supreme type of gold; attains extraordinary strength, victory, courage, kingdom and supreme lordship. One cannot doubt about such great achievements.

- attain lordship over the North-East in that direction

- jñānavijñāna mokṣārthaṁ - power of spiritual knowledge and liberation

• yogīśatva, śivapradāyakaṁ bestowing mastership in sivayoga, auspicious qualities of Shiva,
• saukhyam sāmrājya siddhidam blissful state and prosperous kingdom .

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, 85-88

dairghyārdhaṁ raudravat kṛtvā rasāṅgaiḥ padmasaṁbhavam || 85 ekādaśāṁśo viṣṇvaṁśaḥ pārśvai rāmaistu vardhanāt | aṣṭāśraṁ vṛttakaṁ raudraṁ pārśvamadhye trirunnatam || 86 kukkuḍāṇḍa śiroyuktaṁ liṅgamaiśākhya pīṭhake | sthāpayitā svadigsāmyaṁ liṅgaṁ śūla śiroyutam || 87

śulākhyāyāṁ tu saṁsthāpya pṛthivīśatvamāpnuyāt | jñānavijñāna mokṣārthaṁ yogīśatva pradāyakam || 88 śivapradāyakaṁ saukhyaṁ tadvat sāmrājya siddhidam |

Half of the height of the linga should be taken for the rudra bhaga. The remaing half should be divided into 17 equal parts. 6 parts are for the brahma bhaga and 11 parts are for the vishnu bhaga which should be eight sided. The rudra bhaga should be circular. In the middle of the two sides of the rudra bhaga, three vertical projections should be given. The top of the rudra bhaga should be in the shape of umbrella. If such Linga is installed in the pedestal kept in the north-east and systematically worshipped, the worshipper would attain lordship over the region in that direction. The top of the Linga should be provided with the insignia of trident and its pedestal also should be associated with the trident mark.

By worshipping such Linga, the sadhaka manifests the power of supreme lordship over the country. For attaining the powers of spiritual knowledge and liberation, such Linga should be worshipped. Such Linga is efficaciousI n bestowing the power of mastership in shivayoga, auspicious qualities of Shiva, blissful state and kingdom .

khecarīśatvaṁ- manifest mastership over the power of roaming in different spaces sāmrājyaphala sādhanam - the power of having the desired kingdom.

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 89-91

brāhmyāṁ saṁsthāpyitvā tu svadigīśatvaṁ āpnuyāt || 90 tadevābjaśiraḥ pādmaṁ padmāṅkāyāṁ pratiṣṭhitam | khecarīśatvaṁ āpnoti sāmrājyaphala sādhanam || 91

The height of the Linga should be divided into 9 equal parts and 5 parts should be taken for the four-sided brahma bhaga. The eight sided vishnu bhaga and the circular rudra bhaga should be designed as done earlier. The top of the rudra bhaga should be in the shape of umbrella. By installing such Linga in the pedestal kept between the north-east and east and worshipping it, the sadhaka would attain lordship over the region in that direction. The top of the Linga should be provided with the insignia of lotus and the pedestal should be marked with the insignia of lotus. By worshipping this Linga, the sadhaka would manifest mastership over the power of roaming in different spaces. This Linga is capable of rewarding the power of having the desired kingdom.

nyastvā pātālasiddhiṁ - manifest the power of seeing the treasure hidden under the ground

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 92-93

gāyatryaṁśe tu liṅgocce śarāṁśaiścaturaśrakam | pūrvavanmadhyavṛtte tu mastakaṁ trapuṣopamam || saṁsthāpya gāruḍe pīṭhe taddiksvāmyaphalaṁ bhavet | cakramastaka saṁyuktaṁ cakrāṅkāyāṁ tu deśikaḥ || nyastvā pātālasiddhiṁ ca rasāyanaṁ avāpnuyāt |

The height of the Linga should be divided into 24 equal parts and 5 parts should be taken for the four sided brahma bhaga. The eight sided vishnu bhaga and the circular rudra bhaga should be designedas done before. The top of the rudra bhaga should be in the shape of cucumber. If such Linga is installed in the garuda-pedestal kept between the south-west and the west and worshipped regularly, the sadhaka would obtain lordship over the region in that direction. The top of the rudra bhaga should be provided with the insignia of wheel-weapon and the pedestal should be marked with the wheel.

The Guru who designs the Linga in this way and worships it would manifest the power of seeing the treasure hidden under the ground and manifest mastery over the medicines meant for prolonging the life and for avoiding the onset of old age.

liṅgāyāme navāṁśe tu brahmāṁśo guṇabhāgataḥ ||tathā viṣṇurharaśchāpi vistārācca tathaiva te |siddhiliṅgamidaṁ śreṣṭhaṁ vicchāyādoṣapiṇḍikam ||

The height of the Linga should be divided into 9 equal parts and 3 parts should be taken for the brahma bhaga, 3 for the vishnu bhaga and 3 for the rudra bhaga. The diameter of the Linga should be determined according the height. Such Linga, which should be free from the defect of shadow, is of the foremost kind and it is known as the Siddhi Linga.

No. 34-44 Power: Worshipping Dhara Linga and Others manifests many powers kāmyalābhatā - power to fulfill desires puṣṭir – power of sustained growth of prosperity and welfare, vaśīkṛtiḥ - power of subduing others, ākarṣām - power of attracting, rogāśca śoṣaṇaṁ - power to manifest thestate free from diseases, dhanaṁ sukham - power of riches, comforts, mohastaṁbhā - power of keeping under delusion, devarājatvaṁ - power to be King of the Devas devatvaṁ - power to be Divine Beings sarvakāma-phalaṁ - power to manifest all desired fruits. rudratvaṁ - attainment of form and power in oneness to Ishana, Bhairava, Rudra

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 99-103

dhārāliṅgaṁ tathaikāśraṁ dvitrayaṁśāśrādikaṁ dvijāḥ || sādhyasiddhissutāvāptiḥ purāptiḥ kāmyalābhatā | mṛtiruccāṭanaṁ dveṣaśāntī puṣṭirvaśīkṛtiḥ || ākarṣārogya rogāśca śoṣaṇaṁ ca dhanaṁ sukham | mohastambhābhighātāśca rakṣā paiśāca rākṣasaiḥ || āsuraṁ pauruṣaṁ caiva sādeśaiśānabhairavam |

devatvaṁ devarājatvaṁ sarvakāmaphalaṁ ca yat || rudratvaṁ ca phalānyeṣu liṅgeṣvekāśrakādiṣu | evameva hi pīṭhāni kalpyānyaśravibhedataḥ ||

O, the twice-born sages!, there are other types of Lingas such as 'Dhara Linga', 'One Sided', 'Two Sided' and others.

They are suitable for the manifesting power to fulfill desires by the sadhaka, good descendants, sustained growth of prosperity and welfare, subduing others, attracting, health, power to manifest the state which is free from diseases, dryness, riches, comforts, keeping the intended persons under delusion, keeping them in arrested state, hurting them heavily, keeping them under the spell of evil spirits, ghosts and goblins, attainment of various magic powers, firmness, courage, supremacy with the power of authority to issue orders, power of attaining the form and power in oneness to Ishana, Bhairava, Devas, King of the Devas Rudra and all other desired fruits.

The benefits other than mentioned here would also be attained through the worship of 'Asra Linga' (Lingas designed to be with 1 side to 16 sides) and others. According to these Asra Lingas and other types of Lingas, corresponding pedestals should be designed.

No. 45 Power: Worshipping Dhara Linga and Others manifests many powers Pundarikadi siramsi - sacred pure (white) effulgence of the body and soul

Srivatsādvijayaṁ śatrumardanāt - manifest all the desired benefits, victory and the destruction of enemy. vipulaṁ sriyam - extensive knowledge and great wealth

prajāvṛttikaraṁprajāpatiḥ - manifest the power of leadership over the people living in the territory.

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 108-106

So far, the lineaments of Lingas have been told. Now, the features of the top portion of the Lingas are detailed. If the rudra-bhaga is divided into eight equal parts, the top part should be again divided into four equal parts. By increasing the divisions of the top part, the top portion may be designedso as to appear like a compressed lotus and others.

The top of the Linga designed in the form of closed lotus flower would yield the power to be a celebrity, sacred effulgence of the body and soul, extensive knowledge and great wealth. The top designed to be in the form of 'srivatsa' (the sacred ornament of Sri Vishnu) would manifest all the desired benefits, victory and the destruction of enemy.

The modifications given in the fourth part of the rudra-bhaga so as to appear like the fowl's egg would enhance the welfare of a person. That person would, in course of time, manifest the power of leadership over the people living in the territory.

No. 45-47 Power: Saptaloka patitvaṁ - the power of lordship over the seven worlds

saubhāgyāyuṣya siddhidam – manifest power of exalted wealth, vitality of long life

sādhyāśca ṛṣayo devo bhūtiṁ parāṁgatāḥ - attain riches and greatness as bestowed by the Sadhyas, Rishis and Devas.

tadante padamavyayam - At end of life, elevation to the supreme imperishable world of Shiva

Shaastra Pramana: Kamika Agama, Uttar Pada, 49 kāmyaliṅga pratiṣṭhā vidhiḥ; Directions for the Installation of Lingas meant for the Attainment of Desired Benefits, verses 108-110

If the top portion of the rudra bhaga is divided into three equal parts and if one upper part is designed to be in the above mentioned form and worshipped, the worshipper would attain the power of lordship over the seven worlds. Such worship would result in the attainment of prosperity and longevity. Having divided the top portion into six equal parts, the Guru should work with them as prescribed in the Shastras so as to render the top to be in the form of cucumber.

The worship of such Linga with cucumber-top would manifest the power of exalted wealth and state. The worshipper would attain riches and greatness as bestowed by the Sadhyas, Rishis and Devas. Having worshipped such Lingas even in a normal way, the foremost devotees would attain all the benefits as contemplated by them and at the end of their life, they would be elevated to the supreme imperishable world of Shiva.

In this way, the features and the benefits of the Lingas whose top portion is designed to be in the form of umbrella and others have been explained.

Is! it! possible! to! have! a! power! that! can! heal! any! one! from! any! condition!or!suffering,!be!it!a!physical,!psychological!or!neurological! ailment?!

Can!there!exist!a!Being,!in!whom!such!great!powers!exist!that!he!or! she!can!permanently!heal!anyone?!

Can! such! healing! power! transcend! the! boundaries! of! time,! space! and! can! heal! a! person! or! being! – even! located! physically! at! any! distance,!anywhere!in!the!whole!world,!just!by!his!will?!

If! so,! what! is! the! secret! of! this! healing! power.! In! Sanatana! Hindu! Dharma,!from!eternal!time,!we!have!listened!to!such!occurrences!of! Healing,! which! got! termed! as! 'miraculous! healing! powers.'! ! In! reality,! these! powers! do! exist! and! there! is! a! clear! sacred! secret! science!of!Healing.

In! the! Agama! named! 'Shiva! Sutra'! Bhagavan! Sadashiva! reveals! about! these! great& powers& of& healing.! He! reveals! the! science! of! healing,! which! is! established! in! the! science! of! Oneness! with! Sadashiva,! which! manifests! as! His! Shaktis.! 60,000! years! ago,! Sadashiva! revealed! about! these! healing! powers,! which! by! the! authority! of! His! words,! are! Shaastra! Pramanas,! the! ultimate! evidence!of!Truth.!

We!present! to! you,! the!direct!words!of!Sadashiva!and! the!detailed! descriptions!of!these!powers.!

translation:

By infusing his power of will [śakti sandhāne], the embodiment of that which is willed occurs at once.

translation:

By the greatness of this achievement of the energy of will, the yogi can focus his awareness and heal the sick and suffering; separate elements from His body and be free from the limitations of space and time.

Source: Shiva Sūtra, verse 20

Pramana: Shaastra Pramana, the scriptural evidence of truth on 'Healing Powers'.

By the greatness of this power, Śakti, one can concentrate on some particular person or living being – who is sick, who is suffering, who is in pain, who is experiencing any kind of disorder, disease at any level, such as – physical, physiological, psychological, emotional or neurological. He has the power to heal any living being (bhūta) completely and cause the suffering to leave from that being. This is the meaning of bhūta samdhāna, as revealed by Bhagavān Sadāshiva.

The second power of healing that manifests in a Divine Body who is in Oneness with Shiva and His Shaktis is – healing His own body.

If his body goes through any kind of pain, His consciousness will never be in any pain. His healing power causes any physical pain to separate from his body. He can simply heal that pain or physical condition as per His Shakti of Will. This Shakti is described as bhūtapṛithaktva.

There is another power called viśva saṁghaṭta.* By this power, comes the infinite ability to be free from the limitations of time and space. One can enter into the time shaft and become the knower of all past, present and future occurrences in the whole Universe. He can enter into any world, verily even the farthest world, and enter into any time or space, and by doing so, He has access to any world's events in the most distant past to the most distant future. For Him, the Universe is His play-field eternally.

The Sanskrit word 'bhūta' means 'that which exists'. All living being, all moving, non-moving beings, objects, the body and its different layers such as physical body, pranic body, emotional body etc., all are bhūta.

The great Being in whom these Shaktis manifest, He can penetrate into all bhūta, all beings, living or dead, with body or without a body, any object etc. anywhere in this whole Universe. In Him, manifest such great Powers of Healing, that He can simply by His will, cause any person to recover from any condition. He can heal the suffering from even a departed soul, which may be existing in any world.

Today, these great powers of Healing manifest in the Avatar, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. People are living evidence to His powers of Healing. People sitting in any part of the world are able to be healed simply by His Will. Thousands gather from far and wide in His morning Kalpataru Darshans, to be blessed by His Healing Powers to liberate themselves and their near and dear ones, from any physical, emotional or psychological problems. Several thousands have simply walked out of chronic health conditions from migraine to even cancers, miraculously, to the wonder of the medical world.

nāḍīsaṁhāra: absorption of the movement of breath, or dissolution of the prana flowing in the channel; bhūta-jaya: power or victory over the elements; bhūtakaivalya: withdrawal from all objective senses or elements and experiencing aloneness; bhūta-pṛthaktavāni: by separating consciousness from the elementary field

2. Power Changing the pulse rate Category: Body Scan + Mahima/Anima variation

Body Scan + Mahima/Anima variation

vihāya: go beyond, abandon drop; nija-deha: own body; āsthāṃ:consciousness, awareness; sarvatra asmi: I am everywhere**; iti:** thus; bhāvayan:cognize; dṛḍhena: firmly with integrity; manasā: by the mind or inner space; dṛṣṭyā: seen**; na-anyekṣiṇyā:** not seeing many or another**; sukhī:** joyful**; bhavet:** becomes

Remote Vision + Omniscience

When the Yogi, seeking to see all objects or all occurrences of any cause, establishes and abides himself completely in that state of oneness which pervades them all, by infusing them all with the light of his consciousness, then what is the use of saying much, he will experience for himself the

cosmic splendor of that vision.

Revealing the blood group Body Scanning Shaastra Pramana: Vijñāna Bhairava Tantra, Sutra, 100, dhāraṇa 75 िचदमारसवरदेहेषुिवशेषो नािस कु तिचत्| आतश तनयं सवरभावयन्-भविजजनः || १०० || ciddharmā sarvadeheṣu viśeṣo nāsti kutracit | ātaśca tanmayaṁ sarvaṁ bhāvayan-bhavajijjanaḥ || 100 ||

Translation:

Mind Reading Mano Shakti

हदये िचतसमघटाद ्दशसापदशरनं ॥ १.१५ ॥

hṛdaye cittasamghāṭṭad dṛśyasvāpadarśanaṁ || 1.15 ||

When the individual mind is united to the core of consciousness, every observable or objective phenomenon and even the absence of every objective phenomenon, is directly experienced as a form of consciousness, and appears in its existential reality as it is.

Or

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 74, dhāraṇa 51

यत यत मनसुिषर्-मनसतैव धारयेत्|

तत तत परानन-सरपं संपवतरते|| ७४ ||

Third Eye Healing Third Eye power Source: Sri Netra Tantram, chapter 1 दहनापायनेतेन पाकाशं िवदधामहम्। सृिषंिसितंसंहितंच िततनुिवदधामहम्॥१-३१॥ तितिददंपरंदेवं सवरदःखु -िवमोकदम्। सवर-वािधहरंदेवं सवारमयहरंिशवम्॥१-३५ ॥

That (viryam) is the complete knowledge, pure and the greatest core of the Netra, the Divine Eye. This is called the Mrityunjaya, the conqueror of death and is the giver of complete completion, liberation, mokṣa to ALL beings.

Remote Vision

वोमाकारंसाम्आतानं धायेद्िदिगर्अनावृतम्|

िनराशया िचितः शिकः सरपं दशरयेत्तदा || ९२ ||

vyomākāraṃ svām ātmānaṁ dhyāyed digbhir anāvṛtam | nirāśrayā citiḥ śaktiḥ svarūpaṃ darśayet tadā || 92 ||

Revealing problems in living spaces Remote Vision + Third Eye solutions

आकाशं िवमलम्पशन्कृतादिषंिनरनरां|

सबाता तत्-कनाद् -देिव भैरवम्वपुर्-आपुयात्|| ८४ ||

ākāśaṁ: sky, etheric space, limitless sky; vimalam: spotless, clear; paśyan: having looked, having see; kṛtvā: having done; dṛṣṭiṁ: sight; nirantarāṃ: constantly without any gap, continuously; stabdhātmā: steady, motionless inner space; tat-kṣanāt: at once, in that very moment; devi: dear devi; bhairavam: bhairava, infinite space and its powers; vapuh: body; āpnuyāt: becomes, attains

Looking at the spotless infinite etheric space, ākāśa beyond the sky and clouds, one should fix one's gaze (from the third eye) without blinking, continuously, and make the body and inner space steady and motionless. In that very moment, O Devi, one attains the nature and powers of the Infinite Space, Bhairava.

Power: Remote Vision + Omniscience

अनेनािधिषतेदेहेयथा सवरजतादयः| तथा सातन्अिधषानात्सवरतैवंभिवषित || ३.७ ||

anenādhiṣṭhite dehe yathā sarvajñatādayaḥ | tathā svātmany adhiṣṭhānāt sarvatraivaṃ bhaviṣyati || 3.7 ||

Just as all-knowability (sarvajñatā), etc., in respect of the body occurs when it is pervaded by that Spanda principle, even so when the Yogi is established in his essential Self, he will have omniscience or allknowingness, etc. everywhere.

He gets immeasurable experiential knowledge, knows the past, present and future time; has Dūrashruti, power to listen to anything at far-off great distances; Dūrdristi – Power to have direct vision of

Part 6: THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Jnana Paddhati - Volume 1_English_part_6.md

anything at great distances, anywhere; Khagatām, power to walk, move in air by own will like a khaga (flying bird).

िशवस समवेताया शिकजारितका'मला ||

सैवजानं इित पोकं शाबंतदनुमापकं || 1.7 ||

Being in inseparable relationship with Shiva, there is Shakti who is of the nature of pure consciousness. That Shakti is free from any defilement or obscuring factor. That Shakti herself is called Jnana.

By virtue of the power of this Jnana, the pure knowledge gained through the systematic study of the Agama becomes capable of granting more efficacious knowledge, which ultimately results in the attainment of Shivatva.

Answer any question in existential universe

Length dimension power

Identify the untold problems/questions of a person

??? power

Ability to have continuous karma breakthroughs (cognitive shifts)

Third Eye power

The two-petalled Ajna-lotus has been thus described where dwells Lord Maheshwara. The Yogis describe three more sacred stages above this. They are called Vindu, Naada, Shakti, and are situated in the lotus of the forehead.

He who always contemplates and brings restful awareness on the hidden Ajna lotus, at once destroys all karmas of his past life, without any opposition or conflict.

Body Scanning (variation) Third Eye power-using the fire of the Third Eye

dhāmāntaḥ-kṣobha-sambhūtasūkṣma-āgni-tilakākṛtīm | binduṁ śikhānte hṛdaye layānte dhyāyato layaḥ || 37 ||

Placing the restful awareness on this bindu, the one-pointed flame in the third eye or at the crown center (śikānte) it opens up in the heart cave. When this deep awareness reaches completion, there is absorption in the light of ultimate consciousness, the state of Sadashiva.

sarvataḥ svaśarīrasya dvādaśānte manolayāt | ḍriḍhabuddher-ḍriḍhībhūtaṁ- tattvalakṣyaṁ pravartate || 50 ||

सदेहेजगतो वािप सूकसूकतरािण च | ततािन यािन िनलयं धातानेवजतेपरा || ५४ || svadehe jagato vāpi sūkṣmasūkṣmatarāṇi ca | tattvāni yāni nilayaṁ dhyātvānte vyajyate parā || 54 ||

Translation

कपालानर्-मनो नस ितषन्-मीिलत लोचनः | कमेन मनसो दाढारत्लकयेल्-लकम्-उतमम्|| ३४ ||

kapālāntar-mano nyasa tiṣṭhan-mīlita locanaḥ | kramena manaso dārḍhyāt lakṣayel-lakṣyam-uttamam || 34 ||

शिकसनानेशरीरोतितः ॥ १- १९ ॥

śaktisandhāne śarīrotpattiḥ ॥ 1- 19 ॥

सवरदेहगतं दवं िवयदापं मृगेकणे। िवभावयेत्- ततसस भावना सा िसरा भवेत्॥ ४७ ॥

sarvaṃ dehagataṃ dravyaṃ viyadvyāptaṃ mṛgekṣaṇe । vibhāvayet - tatasyasya bhāvanā sā sthirā bhavet ॥ 47 ॥

लीनं मूिध िवयत्-सवरभैरवतेन भावयेत्| तत्सवरभैरवाकार तेजस्-ततं समािवशेत्|| ८५ ||

līnaṁ mūrdhni viyat-sarvaṃ bhairavatvena bhāvayet | tat sarvaṃ bhairavākāra tejas-tattvaṃ samāviśet || 85 ||

Ability to grow hair - Materialization (variation)

Shaastra Pramana: Shiva Sutra, 3.18

समाता िनमारणं आपादयित ॥ ३-१८ ॥ svamātrā nirmāṇaṃ āpādayati ॥ 3-18 ॥

Translation

Experiencing that this objective world is the product of his subjective consciousness, he can create and manifest any object or matter or occurrence that he thinks or desires in this Universe, within time and space.

de-materialization (variation)

bhūtasaṁdhāna bhūtapṛthaktva viśvasaṁghaṭtāḥ || 20 ||

The other naturally super powers of the yogi are: (1) The power of joining or putting together elements or parts in all existents. i.e. uniting power bhutasamdhana; (2) the power of separating elements of existents i.e. dispersion power - Bhutaprthaktva and (3) the power of bringing together everything (removed by space and time), manifesting or materializing it – Vishvasanghattah.

The power to remain untouched by the effects of karmas undertaken in respect of experiencing these enjoyments is considered to be garima.

- Garima (variation)

- Laghima

लिघमा शीघवेिगतं पंकादावपमजनम्| मिहमा वापचसानं बृहदेहेिनयािदिभः || १००

laghimā śīghravegitvaṃ paṃkādāvapyamajjanam | mahimā vyāpyacasthānaṃ bṛhaddehendriyādibhiḥ || 100

Laghima is the power to move with exceeding swiftness, even through mire without getting sinked into it.

Ability to decrease inanimate objects weight

- Laghima (variation)

Power of Increasing Wealth

• Mahima (variation)

मिहमा वापचसानं बृहदेहेिनयािदिभः || १०० िततयं कायतिसदंऐशयरअिणमािदकम्|

mahimā vyāpyacasthānaṃ bṛhaddehendriyādibhiḥ || 100 tritayaṃ kāyatassiddhaṃ aiśvaryaṃ aṇimādikam |

Mahima is the power to exist pervasively with the help of huge bodies, organs and such others. These three lordly powers – anima, laghima and garima are expressed through body.

Power of decreasing liabilities Laghima (variation)

मरणं खादतेतेन स के निप न खादते।

तस सातरमा िसिदरिणमािदगुणपदा ॥

वायुःसञचरतेदेहेरसवृिदभरवेद् धुवम्।

आकाशपङकजगलपीयूषमिप वदरते॥

maraṇaṃ khādyate tena sa kenapi na khādyate । tasya syātparamā siddhiraṇimādiguṇapradā ॥ vāyuḥ sañacarate dehe rasavṛddhirbhaveddhruvam । ākāśapanakajagalaptīyūṣamapi varddhate ॥

Death is eaten by him, he is eaten by none; he manifests the highest powers such as Anima, Laghima, Mahima, etc. The Vayu, wind energy moves equably throughout his body; the juices of his body also are increased (rasa vriddhi); the nectar exuding from the ethereal lotus (aakasha pankaj) also increases in him.

Ability to lift huge weights Consciousness over matter (variation)

मरणं खादतेतेन स के निप न खादते।

तस सातरमा िसिदरिणमािदगुणपदा ॥

वायुःसञचरतेदेहेरसवृिदभरवेद् धुवम्।

आकाशपङकजगलपीयूषमिप वदरते॥

maraṇaṃ khādyate tena sa kenapi na khādyate । tasya syātparamā siddhiraṇimādiguṇapradā ॥ vāyuḥ sañacarate dehe rasavṛddhirbhaveddhruvam । ākāśapanakajagalaptīyūṣamapi varddhate ॥

Death is eaten by him, he is eaten by none; he manifests the highest powers such as Anima, Laghima, Mahima, etc. The Vayu, wind energy moves equably throughout his body; the juices of his body also are increased (rasa vriddhi); the nectar exuding from the ethereal lotus (aakasha pankaj) also increases in him.

aṇimā paramāṇvāderapiṣūkṣmatarā sthitiḥ || 99

Anima is the power to exist in a form which is subtler than the substrateatom (parama anu) and such other minute objects.

When the Yogi continues to manifest the above powers (of drinking nectar and manifesting power over body physiology) for a year, he becomes a **Bhairava (**the independent cosmic power of Sadashiva, who is the Lord of completion and Time and Space); he obtains and expresses the powers of Anima, etc, which are the eight naturally super powers in oneness with Bhairava; and by his own self, conquers all elements in the length, breadth and depth dimension (jīta bhutagaṇa).

He gets immeasurable experiential knowledge, knows the past, present and future time; has Dūrashruti, power to listen to anything at far-off great distances; Dūrdristi – Power to have direct vision of anything at great distances, anywhere; Khagatām, power to walk, move in air by own will like a khaga (flying bird).

**आकाशं िवमलम्पशन्कृता दिषंिनरनरां|

सबाता तत्-कनाद् -देिव भैरवम्वपुर्-आपुयात्|| ८४ ||**

**पृइषशूनं मूलशूनं युगपद् -भावयेच यः |

शरीरिनरपेिकणा शक शूनमना भवेत्|| ४४ ||**

pṛiṣṭhaśūnyaṁ mūlaśūnyaṁ yugapad-bhāvayecca yaḥ | śarīranirapekṣiṇyā śaktya śūnyamanā bhavet || 44 ||

Changing body temperature Power of Chastity

Changing the temperature of water Exerting will over nature Shaastra Pramana: Shiva Sutras, Sutra 3.5

nāḍīsaṁhāra-bhūtajaya bhūtakaivalyabhūtapṛthaktavāni // 3.5 //

Translation

Changing the environment's temperature Power of Chastity

Power to play with nature **(same as -**Exerting will over nature)

Altering blood volume (changing the palms pink) Shaastra Pramana: Vijñāna Bhairava Tantra, Sutra 48, dharāṇa 25

(or) Visualize that your body is enclosed, supported by your skin surface and there is nothing existing inside the skin, it is empty. By such restful awareness, one cognizes and attains the knower of the whole bodily substance who is the source essence – Sadashiva – who cannot be known.

Power to communicate without words Telepathy

(Manifest the power of sound, through non-chantable sound)

वणरस सिवसगरस िवसगारनं िचितंकुर | िनराधारेण िचतेन सृइशेदह सनातनम्|| ९१ ||

varṇasya savisargasya visargāntaṁ cittiṁ kuru | nirādhāreṇa cittena spṛiśedbrahma sanātanam || 91 ||

kiñcid aṅgaṁ vibhidyādau tīkṣṇasūcyādinā tataḥ | tatraiva cetanāṁ yuktvā bhairave nirmalā gatiḥ || 93 ||

इचा शिकतरमा कु मािर // १३ //

icchā śakttirūmā kumāri // 13 //

Translation

Power to change quantity of water/food

Oneness (variation) **घटादौयच िवजानम्-इचादं वा ममानरे|

नैव सवरगतंजातंभावयिनित सवरगः || १०५ ||**

ghaṭādau yacca vijñānam-icchādyaṁ vā mamāntare | naiva sarvagataṁ jātaṁ bhāvayanniti sarvagaḥ || 105 ||

**'**Knowledge, desire, etc. do not exist or appear only within my consciousness, they appear everywhere in jars and other objects." The actual existence of this object, or perceiving of this object, is in my consciousness. This consciousness (of the objective world and the subjective world) is everywhere. By contemplating and cognizing thus, one becomes all-pervasive (in oneness with Source).

Power to change temperature of inanimate object

Oneness (variation)

Power to command gadgets

Power of Consciousness

किचद् -वसुिन िवनस शनैर्-दिषंिनवतरयेत्| तज्-जानं िचत-सिहतं देिव शूनालयो भवेत्|| १२० || kvacid-vastuni vinyasya śanair-dṛṣṭiṃ nivartayet | taj-jñānaṁ citta-sahitaṃ devi śūnyālayo bhavet || 120 ||

Having fixed one's eyes on a particular object (vastu), one should slowly withdraw the sight from that object, as well as slowly eliminate the knowledge of that object along with the thought and impressions of it. Then, O Devi, one abides in Shunya (sa anya) – the state where there is nothing 'other' than this exists – which is the state of all-inclusiveness or Infinity.

ghaṭādibhājane dṛṣṭiṃ bhittīstyaktvā vinikṣipet । tllayaṃ tatkṣaṇādgatvā tallayāttanmayo bhavet ॥ 59 ॥

Just fix your sight (through the third eye) inside a pot or any other object with single-pointed awareness, dropping the idea of that object having any length, breadth, enclosure, characteristic, form, shape or support. At that very moment, the Yogi having absorbed into the depth of the object instantaneously, enters into that space of uniting (with the object) and the absorption into complete Oneness happens.

शुदतत-सनानाद्वा अपशुशिकः ॥ १- १६ ॥

śuddhatattva-sandhānād vā apaśuśaktiḥ ॥ 1- 16 ॥

Or by fixing the self and aiming at the pure essence, cognizing from the depth of one's being – that 'all that exists is Sadashiva, the pure essence (śuddha tattva)', and attaining and uniting with that pure essence and existential reality, Sadashiva, he experiences Sadashiva and manifests Sadashiva's infinite power.

शुदतत-सनानाद्वा अपशुशिकः ॥ १- १६ ॥

śuddhatattva-sandhānād vā apaśuśaktiḥ ॥ 1- 16 ॥

Or by fixing the self and aiming at the pure essence, cognizing from the depth of one's being – that 'all that exists is Sadashiva, the pure essence (śuddha tattva)', and attaining and uniting with that pure essence and existential reality, Sadashiva, he experiences Sadashiva and manifests Sadashiva's infinite power.

Changing the acid balance of the body - Power of Consciousness (variations)

Power to alter the lighting - Light of the third eye

दहनापायनेतेन पाकाशं िवदधामहम्।

सृिषंिसितंसंहितंच िततनुिवदधामहम्॥१-३१॥

dahanāpyāyane tena prākāśyaṃ vidadhāmyaham । sṛṣṭiṃ sthitiṃ saṃhratiṃ ca tritanurvidadhāmyaham ॥1-31॥

I am the abode of the three bodies of shristi, manifestation, sthiti, maintenance and samhāra, dissolution, absorption for rejuvenation. From My increasing and expanding effulgence (from the third eye), the life-filled energy (vīryam) pervades as light to all.

Intelligence behind the brain- anti-matter

एवमेकात भावेन सिमसतस तुयोिगनः |

सवरजतम्पवतेत िवकल रिहतस तु|| १५

evamekātma bhāvena samsthitasya tu yoginaḥ |

sarvajñatvam pravarteta vikalpa rahitasya tu || 15

Within such a yogi who establishes himself in absolute nondual oneness with Lord Shiva and who keeps himself free from all sorts of differentiating notions, the exalted super power of all-knowing, sarvajñatvam gets unfolded in all its fullness.

Shaastra Pramana: Shiva Sutra, Chapter 1.20

For him, five elements are only coverings. At that very moment, he is absolutely liberated, supreme and just like Shiva.

consciousness over matter

सूलरपस भावस सबाम्दइिषंिनपात च |

अिचरेण िनराधारंमनः कृ इता िशवं वजेत्|| ८० ||

sthūlarūpasya bhāvasya stabdhām dṛiṣṭiṁ nipātya ca | acireṇa nirādhāraṁ manaḥ kṛitvā śivaṁ vrajet || 80 ||

सवररपं यथैशयरिनतयुको हवापुयात्| पापोिप स िदधा भािव पुनभारवमवापुयात्|| ३१ || पागतेन परीकेण कीयातापस कमरणः | sarvarūpaṃ yathaiśvaryaṃ nityayukto hyavāpnuyāt | prāptopi sa dvidhā bhāvi punarbhāvamavāpnuyāt || 31 || prāgyatyena parīkṣeṇa kṣīyātpāpasya karmaṇaḥ |

The yogi who has elevated himself to the supreme state of being Sarvarupa, becomes all-pervasive form of Shiva and is established in eternity and is endowed with the extraordinary powers of Shiva (aishvaryas) to see all the forms and the worlds within his own self.

एवमेकात भावेन सिमसतस तुयोिगनः |

सवरजतम्पवतेत िवकल रिहतस तु|| १५

evamekātma bhāvena samsthitasya tu yoginaḥ | sarvajñatvam pravarteta vikalpa rahitasya tu || 15 ||

Within such a yogi who establishes himself in absolute nondual oneness with Lord Shiva and who keeps himself free from all sorts of differentiating notions, the exalted super power of all-knowing, sarvajñatvam gets unfolded in all its fullness.

nitye nirāśraye śunye vyāpake kalanojjhite | bāhyākāśe manaḥ kṛtvā nirākāśaṃ samaviśet || 128 ||

nitye: eternal; nirāśraye: without support; śunye: with the other (sa-anya), allinclusive oneness; vyāpake: omnipresent; kalana-ujjhite: beyond limitation, estimation, illimitable; bāhyākāśe: in the outer space; manaḥ: mind; kṛtvā: having placed; nirākāśaṃ: non-space, space beyond, unmanifest; samaviśet: enters

One should fix his mind on the external space - Bāhyakāsha**, which is eternal (nitya), without support, all-inclusive oneness, omnipresent, illimitable or devoid of limitation. By this practice, he will be absorbed in non-space or the space beyond the manifest,** Nirākāsha.

Source: Sarvajnanottara Agama, from Sadashiva to Guha (Muruga),

Shivanyayasākshātkār patalah, verse 56-57 chapter 2, vidya pada – The direct blissful experience of Absolute Oneness with Shiva.

िवजानमेवम्समुपास िवदान् िवशतकायम्सततम्िनयुकह्|

सवरतगमी भवतीह मुकः तदमरधमीबिहरन समसः || ५६ ||

vijñānamevam samupāsya vidvān viśtyakāyam satatam niyuktah | sarvatragamī bhavatīha muktaḥ taddharma dharmī bahiranta samsthaḥ || 56 ||

Upon such constant practice, he reaches a bodiless state and gets established constantly in that state. He reaches and experiences all directions and dimensions of existence, simultaneously by virtue of his bodiless and pervasive nature; he becomes the Liberated Self.

He becomes the possessor all the exalted qualities of Lord Shiva who presents Himself simultaneously within and outside the universe replete with moveable and immoveable existents.

समाता िनमारणं आपादयित ॥ ३-१८ ॥

svamātrā nirmāṇaṃ āpādayati ॥ 3-18 ॥

शिकसनानेशरीरोतितः ॥ १- १९ ॥

śaktisandhāne śarīrotpattiḥ ॥ 1- 19 ॥

Power to appear in others dreams

जागतपसुषुपभेदेतुयारभोगसंभवः|| ७ ||

jāgratsvapnasuṣuptabhede turyābhogasaṁbhavaḥ || 7 ||

पीनांच दबुरलांशिकंधात दादशगोचरे|

पिवशेहइदयेधायन्-मुकः सातनतम्-आपुयात्|| ५५ ||

pīnāṁ ca durbalāṁ śaktiṁ dhyātva dvādaśagocare | praviśye hṛidaye dhyāyan-muktaḥ svātantryam-āpnuyāt || 55 ||

Power to express shaktis through others

(Materialize any object or visualization from the power of Spanda, the Dynamic Oneness with Sadashiva)

यथा िह अथो'सु टो दषः सावधाने'िप चेतिस |

भूयः सु टतरो भाित सबलोदोगभािवतः || ३.४ ||

तथा यतरमाथेन येन यत यथा िसतम्|

ततथा बलम्आकम न िचरात्संपवतरते|| ३.५ ||

yathā hi artho'sphuṭo dṛṣṭaḥ sāvadhāne'pi cetasi | bhūyaḥ sphuṭataro bhāti svabalodyogabhāvitaḥ || 3.4 || tathā yatparamārthena yena yatra yathā sthitam | tattathā balam ākramya na cirāt saṃpravartate || 3.5 ||

जामूनदािदकरणं िसदानांदशरनंभवेत ।

औषधीदशरनञचािप िनधीनांदशरनंभवेत ॥ ८२ ॥

jāmbūnadādikaraṇaṃ siddhānāṃ darśanaṃ bhaveta । auṣadhīdarśanañacāpi nidhīnāṃ darśanaṃ bhaveta ॥ 82 ॥

TRANSLATION By the awakening and manifestation of the Pure Ultimate Knowledge, shuddhavidya**, is attained mastery over the collective whole of all the powers,** Shaktis.

Shaastra Pramana: Shiva Sutras, Sutra 3.5

Power: Consciousness Over Nature

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The Complete Power over Nature through oneness with Sadashiva

By the saṁyama on the power of perception and on the essential nature, correlation with the ego and purpose of the sense organs, mastery over them is gained.

From that, the body gains the power to move as fast and swift as the mind, mano-javitvaṁ*,* ability to function without the support of the sense organs, vikārabhāvaḥ, and complete mastery or victory over the primary cause of the manifest nature, pradhāna.

By the oneness with the primordial Source, Sadashiva comes the infinite power of oneness with nature and the elementary forces – the pancha mahabhutas – the air energy, the water energy, the fire and earth energy etc – from the most subtle to the grossest.

The Hindu Yogi manifests this shakti (power) only by the direct physical deeksha, initiation from Sadashiva incarnate Guru THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, and the energy descent of grace, shaktipāta with Him. The Yogi experiences the pure oneness*, shuddha advaita with the Purusha* or Pati, Sadashiva, the Lord of Nature and all-beings, and can thus command not only nature, prakrati, but also the chief source of Nature, the creative source principle called pradhāna which is the ray, the manifestation from Sadashiva's third eye. By this also comes, the yogic powers of all-knowing and allpowerfulness.

This is the sacred secret science through which the Hindu Yogi, the new super humans, carrying the THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM DNA, can simply connect with any elementary force of Nature such as Indra, the energy of rain and Varuna, the energy of water and cause the rain or atmospheric change in any place, just by willing through their energized Third Eye, the abode of Sadashiva.

This is the power manifestation of Consciousness over nature or matter, of Sadashiva-Adishakti over His own māyā, nature. When Sadashiva commands the Nature willingly and joyfully manifests its all-auspiciousness showering its self – be it in the form of rains or in the form of shifting the very atmosphere, temperature at any place. As Sadashiva is all-pervasive, the Lord of Space and Time, Length, Breadth and Depth – this mighty power manifests beyond any limitations within a very short time.

As this power manifests from pure oneness, these shifts in the Nature heal and bless the bio-sphere, and cause nature's abundance and bring the best climate, health and well-being for the utmost benefit of the planet, the ecology and all living being. It is never averse to nature's wish, unlike the artificial rain or atmospheric change attempts, which only hurt and hamper the Earth's delicate balance of elementary energies.

Infact, this power manifestation of 'consciousness over nature' will restore the negative and hazardous effects done to nature, to atmosphere, to mother earth, to all living species by the collective unconsciousness of the humanity.

In the Vedic tradition, the greatest living enlightened civilization in the sacred land of Bharat, great kingdoms and temple traditions flourished with infinite riches, abundant resources and blessedness, with dhana and dhānyam.

The definition and scale for measuring the abundance, resources, and wealth of a specific land or country was the following based on:

• the greenness or the fertility of the soil, the expanse of the green fields and forests birthed by mother earth yielding the grains, paddy, fruits and vegetables.
• The wealth of water body, that is the availability of large water bodies like rivers and tributaries such a the sacred Ganga, Kaveri, Sarasvati, and sacred water tanks and reservoirs around the temples.
• The showering skies, the level and density of rainfalls, which is the grace of Nature; and the atmosphere levels.
• The wellbeing of all living beings, including animals, cows, birds, and unmoving bodies like trees, herbs, plantations etc.

Indraprastha was a grand city situated to the south of present-day New Delhi. The Pandavas had established this city after destroying Khandav Van (forest). Vishwakarma, the architect of the devtas (deities) had designed this city. This city was the capital of the Pandavas.

The Sri Netra Tantram is attributed to the school of Kashmir Shaivism. We have the devanagiri verses with commentary by Kshemaraja, the disciple of Sri Abhinava Gupta.

• Intimate conversation between Devi and Shiva.
• Divided into 22 adhikaras of uneven length, centres around MRTUNJAYA, here described as AMRITESHA, and his group of SHAKTIS.

Chapters

• Chapter 1 is on Netra, Trinetra, the power and secret of Lord Shiva's third eye.
• In chapter 2, there is discussion of the three shaktis Iccha, Jnana and Kriya.
• Chapter 3 puja (yaga) of Mrityunjaya
• Chapter 5 discusses initiation (diksha).
• Chapter 6 Rules of Abhisheka
• Chapter 7 Amritesha, the Lord of Amrita, Nectar; 6 chakras, 16 Adharas, 3 Lakshayas, 5 Vyomas (ethers), Granthis, Nadis within the body.
• Chapter 8 Yoga of tantras
• Chapter 9 different tantric divisions vama, dakshina, siddhanta, saura, Vaishnava, and how they relate to Vedas. (Bhairava says – Amritesha is pure,, like crystal and extends everywhere giving the fruot of all Agamas.)
• Chapter 10 –
• Chapter 11 Uttaramnaya, starts with a dhyana of Tumburu, who is of the colour of dazzling white snow, or the kunda flower. Shaktis mentioned in this chapter include Jambhani, Mohani, Subhaga and Durbhaga.
• Chapter 12 the Kulamnaya, and outlines the mandala of Bhairava and different shaktis and worship conducted there.
• Chapter 13 contains a rare dhyana of Brahma. This teaching is open to all, be they female, male and of whatever caste and hue. Brahma is described as having four arms, handsome, red in colour, effulgent, seated on Hamsa (a swan, but here meaning the mantra). He holds a staff, a rosary of akshas, a jewelled water pot and the four vedas.
• Chapter 14 he role of this mantra and Iccha, Jnana and Kriya Shaktis are discussed, and the supremacy of the mantra.
• Chapter 15 describes how Amritesha's mantra is all protective, while the next chapter describes different siddhis obtained from the worship. That topic is continued in chapter seventeen, which also covers the kavacha.
• Chapter 16 Amriteshvari, or the shakti of Amrita, as well as describing the purifications that mantras must receive to become successful.
• Chapter 19 long, with 226 shlokas (verses). It starts with the Devi asking Shiva to describe afflictions caused by bhutas, pretas, yakshas, pishachas, rakshas and the like, and how they can be prevented.
• Chapter 20 yoginis, such as Shakini and others of the bodily dhatus.
• Chapter 21 discusses the nature of mantra, while the last chapter concludes with the great merit of Amritesha (Mrtyunjaya's) mantra.

(with tīka, commentary notes by Sri Kshemaraja)

That ultimate Light, this Ultimate Nectar of Immortality, these Ultimate, Supreme Three Eyes, Trikam Netram, which is the Soul of the Universe, which is the five and seven soul of Shiva, I bow down onto that One Vīram, Mrdam (Shiva).

yaḥ: who, antaḥ: inside, viśvaṃ: universe, jhaṭiti: quickly, kalayan: making less, akṣacakre: in the cycle of eye, īśvarībhiḥ: by powers of īśvara, svātmaikātmyaṃ: oneness in self soul, gamayati: makes to happen, nirānandadhārādhirūḍheḥ: one who placed in non bliss flow.

yaḥ: who, pūrṇatvāt: because of being full, bahiḥ: outside, api: also,tathā: like that, eva: only, ucchalat: moved upwards, svātmarūpe: in the form of self, bodhollāsaḥ: happiness by knowing, jayati: wins, saḥ: he, guruḥ: lord, kaḥ: who, api: also, apūrvaḥ: unique, rahasyaḥ: secret.

The Eye, SEE of both duality and non-duality, the destroyer of blinding darkness (of ignorance), the One Soul and Source of all the three sacred abodes (dhāma-traya), of that ever auspicious Shiva's Netraanugraha, the Grace that showers liberation – the whole Universe here become manifest and visible.

Hail to the ordainer of destiny (Vidhātā), whose inner space is of the essence of Pure Nectar, shuddha-ātma, the being who manifests three ways in the three worlds, the possessor of Shakti who creates, maintains and destroys in the Cosmos, the being whose nature is Amruta, SHIVA, the supreme essence of Brahma, Vishnu and Isha.

Onto that Shiva I ever bow down and surrender, who is of the essence and form of CHIDĀNANDA-GHAN, Embodied Mass of Consciousness-Bliss of the Supreme Self.

(to translate page 4-5, Stuti on Shiva – to be translated – on Shiva as the cause of Pancha-Kritya)

I am the causal abode of the three transcendental bodies – shrishti, manifestation of creation, sthiti, maintenance and upholding, and samhāram, the dissolution and absorption. By My will, icchā alone, the jnana shakti, the power and manifestation of pure knowledge, kriya shakti, the power and manifestation of authentic action, is known and declared.

By the kriya shakti, I create, project, manifest; by the jnana shakti, I maintain and uphold the universe. And by the rudra shakti, the power of Rudra, I destroy and rejuvenate.

Kamika Agama confirms description of Sadashiva with the TRINETRA (same terminology) as these 3 Shakti.

iccha jñānā kriyāśakti-traya-netrayutam smaret | candraḥ sarvajñātārūpaḥ daśahatāḥ diśo daśa ||

His Three Eyes are to be remembered as symbolizing the threepowers – Iccha, Jnana, Kriya, the cresent denotes His power of allknowing.

• Kamika Agama, purva pāda, archana vidhi (meditation on Sadashiva before āvāhana)

api: also, ca: even**,** also, meyamāna-mātrātmikāsu: in vedic meters, tisṛṣu: in three, avasthāsu: states, naraśaktiśivabhedāt: the distinction of human, power and Shiva, tridhā: in three, rūpam: forms, āsthāya: standing in it, kṛtsnasya: of whole; viśvasya: of the universe, udbhavādīn: creation, manifestation, vidhātā: commander, yaḥ: who.

One who is the Progenitor of the whole manifested universe, is established in the three forms and also in the three states of vedic meters (mātrikas) which are distinguished as – nara, śakti and śiva.

Seated on Kailasa Peak is the Lord of Devatas, Maheshvara, Hara, the altar of dalliance, with his Gaṇas and his spouse Parvati.

Having seen the blissful Lord, and with the desire of enriching the living beings, suddenly Parvati left His side, and grasping his feet, questioned the contented Parameshvara in a very devoted way.

Sri Devi said:

O Lokanatha, lord of the Cosmos, O Jagatpati, the Ruler of the Cosmos, you have accomplished a great miracle, a cause of astonishment. You are Lord of all that exists, but My supreme master.

This secret, hard to distinguish and difficult to accomplish, is unknown to Kartikeya, to me, to the Devas or to the Ganas. It is certainly unknown to Lords of yoga, to the Matrikas, to the Rishis and to the Yogis who worship the Lord of Shadanga Yoga, the six limbed yoga.

Lord of creation, speak now of this, if you are kindly disposed towards me! O Lord, I pray to you by your obligation to speak fully.

Thus having heard the words of Devi, Bhagavan Shiva with the smiling face spoke: Ask anything you wish, O one with beautiful hips. The sacred secret is situated in your heart. I will certainly speak fully. You please me, O pure one! (verse 1.10)

Sri Devi said:

Bhagavan, lord of all lords, the cause of various extraordinary miraculous happenings, beautiful and lovely one of miraculous appearance and presence, I wish to listen that which is not already heard or revealed. Handsome Lord with most pleasing, bright, soothing face, who is all-pervading and all-powerful, I want to hear about the root cause of the utmost bliss, O Bhagavan, to be revealed to me by You.

"Only' here,' I' am' seeing' Devi' calling' Sadashiva' as' 'handsome' God'.' In' Kamika'Agama,'She'says'powerful'Lord.'Here''handsome'lord','third'eye' has'that'quality.'It'makes'the'person,'whole'body,'whole'face,'everything' handsome,'beautiful."##

The all-seeing Divine eye, caksuh is filled with water [āpomayam], O Deva. How then, does it become fiery and wrathful, flaming and burns up time? Saturn was reduced to ashes by the power of this eye. Deva, how is such wrath produced, that fire which desires to burn time? It consumes all creation, destroying Brahma and all that is permanent.

In a similar way, O Parameshvara, Kāma was burned up by Its play. What is this ferocious, fiery eye (netra), Natha, which is always invisible, yet is the causative source of great miraculous, astonishing wonders? (16)

deva: oh lord, netrāntare: in other eye, in between the eyes, vahniḥ- fire, tvadṛtewithout you, kasya - in whom, dṛśyate- visible, kiṃ- what, va - only, vahnimayaṃ fire full, cakṣuṣa- eye, tatkathaṃं- that, na- never, vibhāvyate - to be known.

O Deva, how does fire come to exist, within the space between the eyes (the Third Eye). Who does it See? How is this Divine Eye, cakṣuḥ filled by fire (vihni-mayam)? Why is it invisible?

O Jagatpate, Lord of Universe, how is it indeed that from this Divine Eye, Cakṣu, which is streaming forth, raising, and expanding the Whole Cosmos (in all dimensions of Existence), which is filled with amṛta, the nectarine essence of All-immortality, you reach, enter and pervade the Universe, instantaneously.

Deva, by this graceful, pleasing nectarine pure Eye, amrta-cakshu only, you make me blissful and cause the projecting and reaching into the Universe. From where does this fire, known and celebrated as the fire of time (kāla anala) is caused, generated, and comes forth? O Bhagavan, only you can speak and reveal this to me completely.

That Cakshuḥ, Third Eye having a rounded shape is (physically) visible and available to all having definite forms; this cakshu is filled with water having the whitish form in much larger quantity. My Eye is the Water, Devi.

(* here the physical eye is described, which has a rounded shape and whitish form, and the water within, which is pervading the eye, is Shiva)

You ask these questions with great eagerness and intense yearning. Listen Dear, I will speak all about that Fire (Vihni) and the incomparable, ultimate nectar (amrta) which is within My Eye in between the eyes (netrāntare). (21)

I will speak about all That, listen Dear, established in Yoga, the uniting space of Oneness with Me. Its real form and nature is without origin, pure, pervading all and having faces everywhere. It is existing within all living creatures and present in the hearts of all things, attained by yoga, difficult to accomplish, hard to attain for all beings. (22-23)

mannetrāntaḥ: in my eye ; vahni-amṛtadvayaṃ: fire and nectar both**; yat:** which**; anuttamaṃ:** unsurpassed, excellent**; rahasyam:** secret**; iti:** this**; prāk:** previously, before**; uktam:** told; ataḥ: so; ca: and**; pāśānāṃ:** pāśā; controlling rope**; kālādeha:** time**; ca:** and**; dāhakaṃ:** burner**; paradhām:** ultimate abode**; āveśātma:** soul entering**; jagadāpyāyakṛda:** the causer for expanding the universe ; yat: which**; yogayuktyā:** by being engaged in yoga, space of uniting (with me); parā-advaya-sphāra-anupraveśena: by entering into the supreme non-dual abundance – the primiridal big-bang which happened in kanaka (form of fire), everything is made**; kathayiṣyāmi:** will tell, narrate, reveal**; tvaṃ:** you**; ca:** also; tathā: like that; eva: only; śṛṇu: listen**; antarvimṛśa:** with inner analyzing, reasoning; tat: that; etat: this; ādivākyama: starting word, sentence**; atra:** here**; paravahni-amṛtātmanetra-rahsyam:** the sacred secret of the ultimate fire (sun), the very self of the Immortal Eye**; abhidheyam:** to be spoken, expressed**; tasya:** its**; anuttamam:** ultimate, unsupassable**; iti:** like this; viśeṣaṇena: especially**; bhoga-mokṣākhyaṃ:** for enjoyment and liberation**; prayojanaṃ:** application, purpose, intent ; pratyupāya: counter-effects**; tvam: onto you; sūcitam:** indicated**; parādiḥ:** that which is'parā' is the beginning**; adivyāntaḥ: 'adivyah', non-divinity is the end; ṣoḍhā:** in six**; saṃbandhaḥ:** relation**; prasiddha:** well known**; eva:** only

In my Netra, Eye, both Fire (Vahni) and Nectar of Immortality (Amrita) exist, this is the unsurpassable, excellent sacred secret (rahasyam) not told previously, yet.

As the Paasha, the cosmic rope that controls, Body of Time (Kāladeha) and The Burner (Dāhakam), The Cause who enters as Self and expands as the Universe – by entering into the Supreme Non-Dual Source, sphāra – which is svayam-prakasha shining with gold-like fiery light of the cosmic bang, the ultimate space of Oneness with everything – I will narrate and reveal (this netra tantra rahasya) to you.

By engaging in space of uniting with Me (yoga-yukta), listen with a deep space of intra-analyzing (antarvimṛśa) to the first words here of the sacred secret (rahasya) of the Ultimate Fire, Paravahni which is the Divine Eye with the inner-essence of Nectar of Immortality, Amritātma-Netra**,** which is being spoken and expressed to you – its purpose and applied science (proyojanam) is especially for the enjoyment (bhoga) and for liberation (mokṣa) and its indicated counter-effects.

There are Six Relations, saḍ sambandah**,** which are well-known, starting with parā and ending with adivyā*.*

(note: researching into meaning of 'parā' and 'adivyah' used here as per context.)

netre-tattvābhidhāyi-tvād: the principle of Netra; netrem: ; iti: ; asya: of this ; nāma: name, pratijñānaṃ: knowledge of previous, sphuṭayati: comes to manifest, yatsvarūpaṃ: the form of which, nijaṃ: truth, śuddhaṃ: pure, vyāpakaṃ: pervading, sarvatomukham: all-pervading face

One who is the Life of all living beings and in whom all the living and existing beings reside and are established; who is goal of yoga, who is rare and difficult to be accomplished, who is difficult to access and attain – It is the Source of all Actions.

It is like my own life-filled energy (vīryam), my own self-knowledge, indeed my supreme space. It is the essence of all vīryam, the strongest of the strong. Certainly, and without any doubt, it is the ojas of all ojas, the perpetual Eternity itself which is immovable and established. From Me, She is known as supreme Iccha Shakti, one with Parāshakti, born from My own nature endowed with all powers.

Just as fire and heat and the sun and its rays are inseparable, so also Shakti herself, the primeval inner cause of all creation, is inseparable from the Universe.

Within Her is that which is both manifest and unmanifest. She is all-knowing with all qualities, manifested as Iccha, Jnana and Kriya and so forth attributes, and in Her, knowledge, the six qualities and everything else are situated. All light dwells in her.

sūryācandramasau: sun and moon, vahni: fire, tridhāma: three sacred abodes; parikalpanā: imagination, projection; tadartham: that's why, iha: here, mahyaṃ: to me, trinetrakalpanā: the projection or visualization from third eye; dṛśyate: visible.

She is the essence and nature of Mahakriya, the great unified power of action; the Kriyā Mātā, the mother of action, one on which all is established. She is the very self of Anima and the rest of the eight shaktis, She both performs and destroys. Thus, these three Shaktis of mine are called Iccha, Jnana and Kriya, it is said.

In Me dwell the three playful abodes of the Sun, Moon and Fire (surya, chandra, vahni). In the play and projection of My magnificent Third Eye, TRINETRA KALPANA is the substance of these three. I create, sustain and destroy the universe.

dahana-āpyāyane: increasing, expanding effulgence; tena: from that; prākāśyaṃ: brightens, pervades as light; vidadhāmi: provide; aham: I; ca: and; shṛṣṭiṃ: manifestation, creation; sthiti: maintanence; samhrtim: absorption for rejuvenation, dissolution; ca: and; tritanur: three bodies, form, manifestation; vidadhāmi: giver, bestower; aham: my

I am the abode of the three bodies of shristi, manifestation, sthiti, maintenance and samhāra, dissolution, absorption for rejuvenation. From My increasing and expanding effulgence, the life-filled energy (vīryam) pervades as light to all**.**

That filled and intensified Viryam, life-filled energy 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, life-filled energy is the supreme abode and that is the highest essence and form of immortality, the Nectar, amrta. This Viryam is the Ultimate Bliss, and This is the Ultimate space and goal.

That (viryam) is the complete knowledge, pure and the greatest core of the Netra, the Divine Eye. This is called the Mrityunjaya, the conqueror of death and is the giver of liberation, mokṣa to ALL beings.

He, Mrityunjaya Shiva, is the Supreme Divinity who grants siddhi, perfection and success and is the liberator from all sorrows and sufferings; the Lord who dissolves and destroys all physical diseases (vyādhi), who destroys all diseases – (the disease of all physical, physiological, psychological and neurological sufferings) to the very disease of re-birth (āmaya) – (salutations onto) SHIVA.

Revelations from THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM on Netra Tantra about the Sacred Secret Science of TRINETRA, Third Eye, and Viryam, Life-Filled Energy.

Here, Sadashiva is saying –

"It is like my own life-filled energy (vīryam), my own selfknowledge, indeed my supreme space. It is the essence of all life-filled energy (vīryam), the strongest of the strong. Certainly, and without any doubt, it is the ojas of all ojas, the perpetual Eternity itself which is immovable and established." (1.25)

This Viryam is the supreme abode and that is the highest essence and form of immortality, the Nectar, amrta. This Viryam is the Ultimate Bliss, and this is the Ultimate space and goal. That (viryam) is the complete knowledge, pure and the greatest core of the Netra, the Divine Eye. This is called the Mrityunjaya, the conqueror of Death and is the giver of liberation, mokṣa to ALL beings.

In Me dwell the three playful abodes of the Sun, Moon and Fire. In the play and projection of My magnificent Third Eye, TRINETRA KALPANA is the substance of these three. I create, sustain and destroy the universe."

Here the word 'viryam' means the Pure Life-filled energy, semen. This is the pure life-energy without any hormonal releases or protein in it. This is an important understanding for spiritual seekers (sadhakas).

When the lust and blood are churned, then the semen is formed. This is how the semen is formed in the physiology of an ordinary human being.

When this semen is in water state, one enjoys one's own physical body.

When the semen is in ice state, one enjoys another physical body.

When the semen is heated up, it is giving birth.

When the semen becomes steam, it is Brahmacharya, the space of celibacy.

Sadashiva is revealing to Devi – svaṃ svavīryaṃ – it is like My own life-filled energy, It is the essence of all life-filled energy (vīryam), the strongest of the strong – tat vīryaṃ sarvavīryāṇāṃ tadvai balavatāṃ balam.

Understand some of the basic truths of human physiology, shariri and Divine physiology, Divyashariri.

For an ordinary human being, when the lust and blood is churned, it forms the semen, which is filled with the hormonal release and proteins. The lust, hormonal ups and downs are rooted at the base of the spine, Mulādhāra Chakra.

The Divyashariri is beyond all lust, beyond the need for any external pleasure inputs. He is complete onto Himself. In His physiology exists the life-energy of all life – tat vīryaṃ sarvavīryāṇāṃ – as Sadashiva reveals. This is the secret of secrets.

This Divine life-filled energy, Vīryam in the body of a Divyashariri is the essence of Life-Energy – it has no proteins, or lust, or hormonal releases. His Pure body has transcended all lower level of existence, and exists in the ultimate abode of Sadashiva, the Third Eye – tat vīryaṃ paramaṃ dhāma.

When the life-filled energy transcends the mulādhara chakra, the base of all lust and lower planes of existence, It reaches the Trinetra, Third Eye of the Divyashariri, and becomes AMRITA, pure nectar of immorality, which can create, sustain and liberate.

Thus the Netra, Eye of the Divyashariri is the TRINETRA, the Third Eye, which is of the essence of AMRITA – Amruta Netra.

This Amruta Netra is the life-filled energy, Viryam.

The Divyashariri with the life-filled energy existing as amruta, nectar in His Third Eye, can directly give Life just from the tips of His Pure body** – the tips of his hands, tips of his feet or (just from His Third Eye? - since Third Eye does the Panchakriya), which is all-powerful and all-pervading.

"If you are polygamous, nobody else needs to torture you; you will be suffering because you are going around with every man or woman you see, but you don't share that love.

When you don't share love and only you share body, you will have so much disrespect towards you. It is like if all the time if you are sleeping in the drainage, what kind of idea you will have about you? You will have a deep self-disrespect towards you. So please listen, when your body also, your physiology also evolves to the level of psychological and becomes monogamous, that is called "maturity". You physiologically polygamous, psychologically monogamous is the state of animal, animalistic behaviour, immature, incomplete, confusion. "

yat: which, that, who**; vyādhibhiḥ:** of all illness**; ākrāntaḥ:** unsurpassed, unconquered**; tu:** only**; mṛtyugataḥ:** conqueror of death**; api:** also; vā: or; amogham: unfailing, infallible**; amalaṃ:** spotless, without impurity**; śāntaṃ:** peaceful**; sarvadaṃ:** all-giving**; sarvamocanam:** all-liberating, who liberates all.

SHIVA, is the alleviator of illnesses and poverty, unsurpassed, conqueror of death, permeating all, infallible, without impurity, peaceful, all-giving, all-liberating**.**

His brightness is equal to million suns and million fires, liberating from the sixteen kalas, effulgence itself, unassailable by gods or demons.

The magnificence of this great Pāśhupata is that it is like Vishnu's Sudarshana, discus or Brahma's Danda, staff and is the very essence of all weapons, āyudha. Appearing in Infinite forms and shapes, this weapon spreads in infinite ways. My own Vīryam, life-filled energy creates and delivers My own self as forms of Suras, Divine Beings.

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! (44,45)

This great thing, the giver of grace, the most excellent boon giver, causes manifestation, maintenance and the great intensity of Rudra. It should be regarded as immeasurable (aprameyam) and that which is to be known (jneyam), sacred knowledge (jnana), the great power and strength of mantra, the protector of all the living beings; it is sacred secret, you should always keep it a secret (gopyam).

From!the!supreme!state!of!total!Oneness!(susampurnam)!with!Shiva,! an! effulgent! column! of! light,! undivided! wholeness! in! nature,! appeared! associated! with! 8! Shaktis,! shaktya;aśtaka.! Next,! it! got! variegated! again!into! 8! luminous! souls! as! willed! and! stimulated! by! Shiva's! Iccha% Shakti.% These! 8 luminous! souls! are:! Ananteshwara,! Sukshma,! Sivottama,! Ekanetra,! Ekarudra,! Trimurti,! who! was! as! resplendent!as! fire,!Srikantha!and!Shikhandi.!All! of! them!were!with! immeasurable!brilliance!of!million!suns.!There!were!8!Shivas,!the! Great!Vidyeshvaras,!who!manifested!from!that!luminous!column.!

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

In!reality,!there!is!no!body!for!Lord!Shiva,!since!all!the!actions!to!be! carried!out!by!the!body!are!all!fulfilled!by!His!Shakti!itself.!The!form! as! constituted! by! Shakti! is! said! to! be! body! (deha),! only! in! the! secondary!sense.!Even! though! this!Shakti!is!only!One(ness),!abheda,! the!enlightened!sages!declare!that!Shakti!is!associated!with!different! states!(bheda)!such!as!Vāma!and!others!in!view!of!the!varied!actions! concerned!with!the!pure!path!(suddha!maya).!

~%Mrigendra%Agama,%Essential%Nature%of%Pati,%Lord%Shiva,%vr.%15

It is to be known that there are 3 Shaktis belonging to the Supreme Lord Shiva, who is the primal cause, kāraṇa, and who is with imperishable and inexhaustible powers, avyayātmanaḥ.* They are Vāma, Jyeshtha and Raudri. Apart from these 3 Shaktis, there are 2 Shaktis for the Lord, they are Jnana Shakti and Kriya Shakti.

Of these two, Jnana Shakti is of the nature of Shiva Mantras, and Kriya Shakti become instrumental for the continued performance of 5 Cosmic functions such as shristi, emergence or manifestation, nitya, sustenance, samhāra, absorption, and others. There are three states for Shiva – sakala, nishkala and sakala-nishkala**.** There are 4 mantras – sadya, vāma, aghora, tatapurusha and ishana – which constitute the divine form of Shiva. Shiva is known as Sadashiva when He is in sakala-nishkala state.

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

Shristi!!or!Utpatti!(both!terms!found!in!Agama)!O can!be!better!translated! as!'emergence'!or!'manifestation'!than!creation.!As THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM!has!revealed,! that!one!becomes!many!to!enjoy!itself,!and!the!creation!cannot!be! separate!from!the!creator!or!created.

• o **Dhatu!–!'Srj'!Srjati!–!means:!**to!let!go,!release,!emit!from!one's!self

Those who have reached the world of pure path (suddha adhva) through the appropriate initiation, Shaiva-sādhana based on knowledge, yoga, experiene various enjoyments which yield ultimate bliss (ananda). Upon the complete removal of the residue anava mala, they attain the supreme state, tat padam [sāyujya]. Since they are wholly engrossed in the supreme bliss which is their own essential nature, they do not perform the Cosmic actions such as śristhi, etc. Thus, the nature of SADĀSHIVA TATTVA has been briefly explained to you.

~!Mrigendra%Agama,%Ch.%13,%Adhva%Prakarana

from Adhikāra-tattva Prakaraṇam, SADASHIVA TATTVA, 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 Vidyesvaras and Shaktis and,
• how he manifests Himself through His powers in the māya chakra and liberates the beings through His Guru anugraha.

"Lord Parameshti (Sadashiva) exists and expresses His Divinity over the worlds, being fully powered and established in Yoga [yogenaadhishthitam] by the Supreme Shaktis. These are His own Shaktis who pervade everywhere without being impeded by any limiting forces.

There Shaktis are – Ishāni, Apūranī, Hārdī, Vāmā, Mūrti (Panchāmi). Lord Paramesha (Sadashiva) is always powered by His Shaktis. He downpours various enjoyments in the worlds of all adhvas (paths) by sending forth pure drops from His mouth. He is surrounded by luminous rays emitted by His own Shaktis and by 8 Vidyesvaras who are endowed with qualities of Bhagavān SHIVA, and who are setting the wheel of Māyā, Māyā Chakra in motion giving rise to evolution. These 8 Vidyeshvaras have taken possession of exceeding power and prowess through the grace of Shiva, and they are always fulfilling the command given by the Supreme Lord, Sadashiva.

There are 3 more Shaktis – Hārinī, Jananī, Rodhayitrī. O Mahamuni, Great Sage! These 8 Shaktis are said to be constituting the form of Sadashiva, to be appearing as the body of Sadashiva.

There are 8 aspects of the Great Ishvara, Mahesha and these 8 aspects present themselves in the form of 8 Shaktis (of Sadashiva).

The form of Sadashiva designed by the 5 mantras [pancha mantra tanuḥ shivaḥ] is naturally pure (amalam) and auspicious (shuddha). Through the differences seen in His activities, the presence of internal organs, formed of 3 Shaktis, shaktitraya, is observed in His embodied form (sharīram).

| - | Rodhayitrī | Being united with Rodhayitrī, | Sadashiva | Prabhu (Lord) of Rodhayitas. | of the soul (in the māyā | - | each birth of the soul, where | Souls (ātma)

| | | souls | | | Pralaya-kalas, this Shakti allots | | | - She obstructs or holds back the | | | leaping towards the multitudes of

"The whole world consisting of non-moving (sthāvaram) and moving (jangamam) things exists, empowered and held by these 3 Pati-Shaktis. Held by these 3 Shaktis, the souls which are entangled in the wheel of worlds are extremely tormented by the heat of confusion (self-doubt), ignorance and delusion.

This wheel of their birth and death is constantly kept in motion, until the Unmilani Shakti, the shakti of Shiva which causes the manifestation of true knowledge, descends on the soul. (The workings of the 3 Shakis is happening simultaneously – creation of bhogas, enjoyments for some souls, withdrawal for some, and holding back for other souls. When the tejasvi-nithya-anugraha, the absolute radiant, eternal, loving graceyielding Unmilani Shakti descends and showers on the souls, in whom the deep devotion, the love current of Shiva – Shiva Rāga is intensely, strongly rooted, these 3 Shaktis do not keep the wheel (of māyā) in motion for them."

~ verse 43, 44

"Due to the descent of liberating grace-yielding Shakti on the initiated soul who was so far in ajñāna, the forgetfulness of knowledge (of true oneness with Sadashiva), and who was desirous [abhilāshi] of worldly enjoyments and who was perceiving the non-self as the Self, discriminative knowledge, viveka suddenly gets awakened in him and he goes beyond attachment and desire. From this space of viveka, intense desire, jijñāsā for knowing the exact nature of his self (paśu), prabhu and world (samsāra) awakens and manifests in him. With the intense desire for complete knowledge comes the attainment of the knowledge of tattvas, God and disciplines.

When the seeker becomes inspired to approaching and connecting with the Guru (Preraka), the indwelling Prabhu Sadashiva directs him to the proper Guru. In the matter of directing, Lord Sadashiva Himself, who shines forth with mantra-kalas, is the source for both the seeker (prerana) and Guru (prerakah). It is only the anugraha, the loving compassion and liberating grace of the Lord that is the cause of both – the disciple serving the Guru, who is to be bestowed the grace, and the

Guru who holds the space of compassion (karuṇa) for the disciple. Without the direct anugraha of the Lord (Sadashiva), the union (yoga) between the Guru and a disciple (seeker) is very rare.

If Prabhu Sadāshiva is not pleased and gracious towards both the disciple and Guru, the disciple would not get the proper Guru and the reverential name 'Guru' will not be attained. The pure path is laid between the Guru and disciple, by Prabhu. Having attained the Guru, the bound souls, pāśavaḥ*,* become 'siddhāḥ' and ultimately surely attains Patitvam, Oneness with Pati*.* The compassion of Lord of all Lords, Devādhideva Sadashiva always remains beyond reproach.

• verse, 45-52 "The elevated souls who are with the mighty power, mahābalāḥ*,* enjoy various kinds of desire-fulfilling joys and pleasures (bhogas) in their respective worlds. Those beings who have been initiated, in such a way as to attain the world of Sadashiva, who are deeply connected and engaged in the constant one-pointed meditation (dhyāna-tat-parāḥ) on Him and whose mind has been surrendered and offered to Sadashiva (Sadashiva-arpita), reach the Sadashiva-bhuvana, ultimately. Just as the blade of grass and clods of earth attain the nature of gold on approaching the side of Mt. Meru, even so all those initiated, who reach the world of Sadashiva attain Sadāshive-Pada, the state of Oneness with Sadashiva. Yet, even on becoming Sadashiva-samāḥ*,* absorbed in oneness with Sadashiva, they are always dependent, being directly ruled over by Lord Sadashiva.

• 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.!

Just see that this whole universe is indra jāla, the matrix of artificial ignorance, which is an illusionary, perceptional world. (It is not the existential reality. It is only a movie.) Or see and visualize that this whole universe is only a very well-drawn painting in one's own Self [nyastaṁ vā citra-karmavat]. Or visualize that ALL this world is moving constantly from one space to another, it is not destroyed, it is a movement.

When one cognizes and contemplates [dhyāyataḥ] in this way, then occurs the awakening or rising of bliss, sukha udgamaḥ*.*

(Note:

• Swami Lakshman Joo defines the 'Indra Jāla' as 'world of magic or magic trick'.
• This is Śāktopāya first dhyāna technique, then perceiving, and then the experience of 'sukha-udgamaḥ*'.*
• The whole universe is an expansion of one's own Self, it is not a separated or divided or broken existence. When it is perceived as differentiated, relative existence, then it is appears as the Māya Matrix, the Indra Jāla, the perceptional reality)

Everything that is perceived as existing and established in this world is atattvam, it is not existential reality; it is Indra Jāla, the matrix of artificial ignorance (māyā), which is only a perceptional illusion. What essence or truth exists in this Indra jāla? By analyzing thus, being firmly established, attain (the space of Śāmbhava).

(This is Śambhavopāya.)

Having realized with all certitude that there is not even a single discipline here superior to this Samadhi Yogam, the non-dual experience and having arrested all of his mental modifications and fluctuations, he should practice this supreme science of yoga. Upon such practice, he reaches the bodiless state and gets established constantly in that state. He reaches all directions and places simultaneously by virtue of his bodiless and pervasive nature; he becomes the Liberated Self. He becomes the possessor of all exalted qualities of Lord Shiva who presents Himself simultaneously within and outside the universe.

He attains the ultimate state of SHIVATVA.

In the Agamas, these 5 acts are termed as Shaktis of Shiva.

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

Pancha Kritya are the Shaktis of Shiva 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, sarvaanugrāhika 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.

The exact and essential nature of all the objects and all the tattvas which evolve from the spaceOlike maya – the acts of manifestation or emission (utpatti),!sustenance or continued existence!(**sthiti),!**dissolution or decay (vināshānām) – all these are impassable or impenetrable to be known or experienced.! So, they are declared to be very secret among the secrets, atiguhya.! Through His power of concealing the things (tirobhāva śakti),! Maheshvara (Shiva)! maintains! this secrecy.! Such power of Shiva! is! with highest perfection.! Because! of this preOeminent power,! He is called Guhyātiguhyaya.

~ Raurava Agama, ch 10, mantrārtha varṇanam

Linga:!pumlinga

The word 'tiras'! has the negative meaning like O concealing or hiding, or absence of something, hide one's self.!

From 'bhu' dhātu comes – 'bhāva' means Existence;!! 'abhāva' means nonO existence or negation, end of world.!

• O Guptabhāvam – secret existence, that (existence) which is secretly concealed
• O Antardhānam – invisibility, disappearance or to disappear, hidden (from) within

Tirobhāva, Tirodhāna – That which (secretly) conceals and hides the Existence (bhu).! From the context of Pancakritya, the cosmic act which conceals, covers or hides the Existence.! Or the act of 'secretly making invisible or hidden.'

Linga: pumlinga

• abhīṣṭa-sampādan-icchārūpe prasāde – desire bestowing, carrying out, accomplishing – in the form of wish fulfilling – prasāda The act of bestowing and fulfilling the desire, in the form of wish fulfilling prasāda, the ultimate grace.

~ Paushkara Agama, vidya pāda

Next, the various lordly powers, aiswaryas, are told briefly in accordance with 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.

• O to enrich the person who lives and abides by dharma, the cosmic laws of life;
• O who is firmly established with dedication for jñāna, sacred knowledge,
• O who is beyond the worldy passions, virāga
• O who is intelligent and wise with discriminative knowledge, dhīmataḥ,

the sattva-quality, the attribute of restful awareness of the buddhi-tattva generates the lordly powers as desired by him.

These are the 8 Powers, such as Anima and others with 8 attributes (guṇas) (given to the) Pishacas.

It is to be known that these powers:

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

In this way, the lordly powers are reckoned to be 64.

(source: Paushkara Agama, vidya pāda, vr 97-110, pumstattva patalah, nature of the soul, Purusha)

Dharma, Jnana, Vairagya, Aishvarya – these are the modes of the buddhi-tattva. Contrary to these modes, there are also adharma, ajnana, anaishvarya belonging to the buddhi-tattva.

Of these 8, dharma, jnana and vairagya belong to saattvik. Avairagya belongs to Rajo Guna. The remaining four – aishvarya, adharma, ajnana and anaivarya, belong to tamas. Since these 8 qualities make known the substrate, buddhi-tattva by functioning as the indicators, these are called BHĀVA.

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

Vijñāna Bhairava Tantra (dharana 8, verse 31) (verse related to third-eye or center of eyebrows)

tayaa$aapooryaasu*moordhaantam*bhanktvaa*bhrookshepa$setunaa*| nirvikalpam*manah*kritvaa**sarva$urdhve*sarvaga$udgamah*||*31||

Let form be filled with essence of life-breath to the crown of head. Cross the life-breath by penetrating with one-pointed attention at the bridge-like center of the eyebrows (called the third eye). Let mind be beyond the movement of thoughts [nirvikalpam manah]. In that all-rising supreme state (of Shiva), showers the light (vision) of all-pervadingness.

tayā: with essence of life-breath; by the subtle prāṇa, life energy; āpūryāsu: filling your whole body, filling your form with life-breath; mūrdhāntam: to the crown of head (brahmarandhra); bhanktvā: by breaking, by penetrating; bhrūkṣepa: cross (lifebreath) with one-pointed attention at the center of eyebrows; setunā: of the bridge; nirvikalpam: beyond the movement of thoughts; unminded; manaḥ: mind; kṛtvā: do, let; sarva-urdhve: in that all-rising supreme state (of Shiva); sarvagodgamaḥ (sarvaga-udgamah): all-pervadingness showers or shines (the light or vision); one becomes all-pervading (in that state)

• Just as a river is crossed by means of a bridge, even so the pranic energy has to be crossed over by bridge of third eye (setu)–an esoteric technique of centering your attention at the third eye or bhrūkṣepa setuna. Then that pranic energy is transformed into cit-shakti, and the Consciousness will rise higher (sarva-urdhve) into the state of Shiva.
• Swamiji's definition of Nirvikalpa. "Nirvikalpa means being without any changes. Vikalpa means oscillation, diversion, dilution, differentiation. Nirvikalpa means without any of this. 'Nirvikalpa Samadhi' means your whole being, your whole identity dissolves into Cosmic Existence.
• The breath is not to be stopped here by any holding. Breathing is normal here. By the process of one-pointed attention at center of eyebrows (like penetrating into thirdeye), the breath will be held automatically (As per Lakshman Joo).
• Thus, the bridge of third-eye becomes the all-supreme upward state of Shiva.

Attention between the eyebrows, let mind be before thought. Let form fill with breath-essence to the top of the head, and there shower as light. (dharana 8)