SHAASTRA PRAMANAS ON SHAKTIS
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(as on 27 july 2017)
No. 1 Power: power of all-knowing (sarvajnatva) and the power of all-doing (sarva kartrutva) Shaastra Pramana: Matanga Parameshwara Agama, 2 uddeśa prakaraṇam
अथाणोर्बन्ध सोपान पदपङ्क्ति निवृत्तये।
सत्ताभिव्यक्तये चैव वर्ण्यते च बुभुक्षुणा॥ १
ज्ञानामृतं असंदिग्धं भूत्यर्थं अतुलं परम्।
षद्भिः पदार्थैर्माणिक्यैः वाक्सूत्रेणातिशोभिता॥ २
वस्तुराश्मि सहस्राढ्या प्रविचार गुणोज्ज्वला।
मालेयं धीविलासिन्या मण्डनायावतारिता॥ ३
athāṇorbandha sopāna padapaṅkti nivṛttaye|
sattābhivyaktaye caiva varṇyate ca bubhukṣuṇā|| 1
jñānāmṛtaṁ asaṁdigdhaṁ bhūtyarthaṁ atulaṁ param|
ṣaḍbhiḥ padārthairmāṇikyaiḥ vāksūtreṇātiśobhitā|| 2
vasturaśmi sahasrāḍhyā pravicāra guṇojjvalā|
māleyaṁ dhīvilāsinyā maṇḍanāyāvatāritā|| 3
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).
No. 2-4
Power:
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
अथ पत्युरधिष्ठानं स्वशक्ति किरणात्मकम्।
तस्यां दिवि सुदीप्तात्मा निष्कम्पोऽचलमूर्त्तिमान्॥ १
काष्ठा सैव परा सूक्ष्मा सर्वदिक्कामृतात्मिका।
प्रध्वस्तावरणा शान्ता वस्तुमात्राति लालसा॥ २
आद्यन्तोपरता साध्वी मूर्त्तित्वेनोपचर्यते।
स्थितावन्योन्यलोकेऽस्मिन् संविदा नोपलभ्यते॥ ३
atha patyuradhiṣṭhānaṁ svaśakti kiraṇātmakam|
tasyāṁ divi sudīptātmā niṣkampo'calamūrtimān|| 1
kāṣṭhā saiva parā sūkṣmā sarvadikkāmṛtātmikā|
pradhvastāvaraṇā śāntā vastumātrāti lālasā|| 2
ādyantoparatā sādhvī mūrtitvenopacaryate|
sthitāvanyonyaloke'smin saṁvidā nopalabhyate|| 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.
No. 5 Power: Saktis are qualities of Pati for the cosmic acts
Shaastra Pramana: Matanga Parameshwara Agama, 3 uddeśa prakaraṇam
शास्त्रेऽस्मिन्युक्तितः सिद्धा लक्ष्यन्ते त्रिष्ववस्थिताः।
पशौ पाशेषु भोगेषु ततेव त्रितयं पुनः॥ ११
संयोगात्प्रतिपत्तव्यं न च शक्त्युज्झितं क्वचित्।
प्रवर्ततेऽस्वतन्त्रत्वादचेतनतया तथा॥ १२
अमूर्तत्वाच्च क्रमशॊ यथोद्दिष्टाः परस्परम्।
व्यस्तानां शक्तये वक्तुं न कदाचित्स्वरूपकम्॥ १३
उपायोऽपि हि तद्धर्मन्यायेन समवस्थितः।
dharmeṇa sādhyate dharmī kvacitkāryeṇa kāraṇam|
kāraṇena kvacitkāryaṁ kvacidāmnāya darśanāt|| 9
evamanyonya sūdharmya vaidharmyeṇa viniścayāt|
patyurdharmāḥ śaktayastu tāśca sarvatra niḥsṛtāḥ|| 10
śāstre'sminyuktitah siddhā lakṣyante triṣvavasthitāḥ|
paśau pāśeṣu bhogeṣu tateva tritayaṁ punaḥ|| 11
saṁyogātpratipattavyaṁ na ca śaktyujjhitam kvacit|
pravartate'svatantratvādacetanatayā tathā|| 12
amūrtatvācca kramaśo yathoddiṣṭāḥ parasparam|
vyastānāṁ śaktaye vaktuṁ na kadācitsvarūpakam||
upāyo'pi hi taddharmanyāyena samavasthitaḥ|
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.
No. 6 Power: From existence of Shaktis, the existence of Pati, the possessor of Shaktis, is established
Shaastra Pramana: Matanga Parameshwara Agama, 3
शक्तिभ्यः शक्तिमान्सिद्धः ह्यथवा मुनिपुङ्गव।
अक्षाणि प्रति प्रत्यक्षं मनश्चाक्षमनुत्तमम्॥ १६
संकल्पविषयं सिद्धं संकल्पादेव केवलात्।
प्रपत्तव्यं मुनिव्याघ्र किमन्यत् परिपृच्छसि॥ १७
aktibhyah s´aktima¯nsiddhah hyathava¯ munipun˙gava। aks¸a¯n¸i prati pratyaks¸am˙ manas´ca¯ks¸amanuttamam॥ 16 sam˙kalpavis¸ayam˙ siddham˙ sam˙kalpa¯deva kevala¯t|prapattavyam˙ munivya¯ghra kimanyat paripr¸cchasi॥ 17
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.
No. 6 Power: Parigraha Shakti (assumptive energy), all pervading inexhaustible energy
Topic: From Parigraha Shakti (assumptive energy) come laya tattva
Shaastra Pramana: Matanga Parameshwara Agama, 3
तस्मादेव परं तत्त्वं अचलं सर्वतोमुखम्॥ २०
यस्मिन्प्राप्तस्य न पुनर्जन्मेहास्ति कदाचन।
इत्थं गुणवतस्तस्मात्तत्त्वात्तत्त्वमनिन्दितम्॥ २१
स्फुरद्रश्मि सहस्राढ्यमधस्ताद्व्यापकं महत्।
परिभाषितमित्येतन्नाम्ना बिन्दुरिहोच्यते॥ २२
चतुर्धावस्थितं वेद्यं प्रेरकं जगतोऽव्ययम्।
tasmādeva paraṁ tattvaṁ acalaṁ sarvatomukham|| 20
yasminprāptasya na punarjanmehāsti kadācana|
itthaṁ guṇavatastasmāttattvāttattvamaninditam|| 21
sphuradraśmi sahsrāḍhyamadhastādvyāpakaṁ mahat|
paribhāṣitamityetannāmnā bindurihocyate|| 22
caturdhāvasthitaṁ vedyaṁ prerakaṁ jagato'vyayam|
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.
No. 7 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॥
३
चलतस्तस्य बिन्द्वाख्यात्स्थानाद्धातुर्महात्मनः।
तत्तेजो नवधा भिन्नं स्फुटं योगबलोत्कटम्॥
४
atiraskṛtavīryeṇa prabhāveṇātisarpiṇā |
sarvādhvaprakaṭenāyaṁ kartā kāryasya viśvarāṭ ||
3
calatastasya bindvākhyātsthānāddhāturmahātmanaḥ |
tattejo navadhā bhinnaṁ sphuṭaṁ yogabalotkaṭam ||
4
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.
No. 8 Power: Isani, Apurani, Hardi, Vama and Murti – Shaktis of Sadashiva that shower enjoyment 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)
योगेनाधिष्ठितं सम्यक् परेण परमेष्ठिनः।
योगोऽस्य शक्तयः स्वाख्या विस्फुरन्ति समन्ततः॥ ५
ईशान्यापूरणी हार्दी वामा मूर्तिश्च पञ्चमी।
एवाभिः परमेशानः शक्तिभिः समधिष्ठितः॥ ६
विशुद्धविप्रुडुद्गारैः प्रवर्षत्यखिलेऽध्वनि।
स्वयोगोद्भूतकिरणैर्विद्याविद्येश्वरैः शिवैः॥ ७
वृतः स भगवान्देवो मायाचक्र प्रवार्तिभिः॥
तेऽतीवाक्रान्तविभवाः पत्युराज्ञानुवर्तिनः॥ ८
yogenādhiṣṭhitaṃ samyak pareṇa parameṣṭhinaḥ |
yogo'sya śaktayaḥ svākhyā visphuranti samantataḥ || 5
īśānyāpūraṇī hārdī vāmā mūrtiśca pañcamī |
evābhiḥ parameśānaḥ śaktibhiḥ samadhiṣṭhitaḥ || 6
viśuddhavipruḍudgāraiḥ pravarṣatyakhile'dhvani |
svayogodbhūtakiraṇairvidyāvidyeśvaraiḥ śivaiḥ || 7
vṛtaḥ sa bhagavāndevo māyācakra pravartibhiḥ ||
te'tīvākrāntavibhavāḥ patyurājñānuvartinaḥ || 8
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.
No. 9 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)
तनूस्तस्योपचारेण पञ्चमन्त्रमयी शिवा।
ईशानमूर्धा पुंवक्त्रा ह्यघोरहृदयः प्रभुः॥
१४
उच्यते वामगुह्योक्त्या सद्योमूर्तिः स्थिता पृथक्।
हारिणी जननी तावद्रोधयित्री च शक्तयः॥
१५
एताः शक्तिमतः प्रोक्ताः शक्तयोऽष्टौ महामुने।
आसां वीर्यं विभागश्च वक्तव्यः पुरतो यतः॥
१६
ततोऽस्मिन्नेष्यते वक्तुं तथाप्युद्देशतोऽधुना।
tanustasyopacāreṇa pañcamantramayī śivā |
īśānamūrdhā puṁvaktrā hyaghorahṛdayaḥ prabhuḥ ||
14
ucyate vāmaguhyoktyā sadyomūrtiḥ sthitā pṛthak |
hāriṇī jananī tāvadrodhayitrī ca śaktayaḥ ||
15
etāḥ śaktimataḥ proktāḥ śaktayo'ṣṭau mahāmune|
āsāṁ vīryaṁ vibhāgaśca vaktavyaḥ purato yataḥ ||
16
tato'sminneṣyate vaktuṁ tathāpyuddeśato'dhunā |
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 Vamadeva-mantra; 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.
No. 10 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)
वक्त्रं तेजोमयं तस्य येनोद्गीर्णाः समन्ततः ॥
२०
ज्ञानग्निविप्रुषस्तीव्राः पूरयन्त्यखिलं जगत्।
पुंशब्दः पवने प्रोक्तः पुनात्यस्मिंश्चराचरे ॥
२१
अज्ञाननिचयं पुंसां तस्मात्पुंस उदाहृतः।
चलच्छक्तिमयं वक्त्रं तच्च सर्वगतं विभोः ॥
२२
पुमान्वक्त्रे स्थितो यस्मात्तस्मात्पुंवक्त्र इष्यते।
vaktraṁ tejomayaṁ tasya yenodgīrṇāḥ samantataḥ ||
20
jñānāgnivipruṣastīvrāḥ pūrayantyakhilaṁ jagat|
puṁśabdaḥ pavane proktaḥ punātyasmiṁścarācare ||
21
ajñānanicayaṁ puṁsāṁ tasmātpuṁsa udāhṛtaḥ |
calacchaktimayaṁ vaktraṁ tacca sarvagataṁ vibhoḥ ||
pumānvaktre sthito yasmāttasmātpuṁvaktra iṣyate |
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 all-pervasive. 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.
No. 11 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)
रहस्योक्त्या स्मृतं वामं पत्युस्तेजः क्रियात्मकम्।
वामाद्गारैर्यतः कर्ता करोति रचनां स्फुटम्॥ २५
चित्रां भुवनमालाख्यां तत्त्वाख्यां च स विश्वराट्।
वामोक्त्या विपरीतत्वं प्रपञ्चेऽस्मिन् सदाशिवः॥ २६
लक्ष्यते विपरीतेन विरुद्धेनापि कर्मणा।
प्रददात्यणुसङ्घेभ्यो यत्फलं मनसेप्सितम्॥ २७
तस्माच्च भगवान् देवो वामगुह्यः प्रभाष्यते।
rahasyoktyā smṛtaṁ vāmaṁ patyustejaḥ kriyātmakam | vāmādgārairyataḥ kartā karoti racanāṁ sphuṭam || citrāṁ bhuvanamālākhyāṁ tattvākhyāṁ ca sa viśvarāṭ | vāmoktyā viparītatvaṁ prapañce'smin sadāśivaḥ || lakṣyate viparītena viruddhenāpi karmaṇā |
The term 'vama' associated with the word 'guhya' denotes the Kriya-shakti 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.
No. 12 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)
घटितं पञ्चभिस्तस्य शरीरं अमलं शुभम्।
तदप्यत्र तथा सिद्धं शक्तित्रय निदर्शनात्॥ ३१
हारिणी या शिवस्योक्ता हर्तुर्हरणशीलिनी।
हरणं हानिरुद्दिष्टा भोगेष्वभिरतात्मनाम्॥ ३२
पुद्गलानां शनैर्गत्वा लिङ्गं संहृत्य वेगतः।
निवर्तयति संभोगं तस्मिन्नेव भवालये॥ ३३
विनिवेशयितुं शक्ता पत्युः सा वशवर्तिनी।
ghaṭitaṁ pañcabhistasya śarīraṁ amalaṁ śubham | tadapyatra tathā siddhaṁ śaktitraya nidarśanāt || hāriṇī yā śivasyoktā harturharaṇaśīlinī | haraṇaṁ hāniruddiṣṭā bhogeṣvabhiratātmanām || pudgalānāṁ śanairgatvā liṅgaṁ saṁhṛtya vegataḥ | nivartayati saṁbhogaṁ tasminneva bhavālaye || viniveśayituṁ śaktā patyuḥ sā vaśavartinī |
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' (haraṇam) 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 sakala-souls 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)
अथवोन्नतिसामर्थ्यात् पुमनुध्यातमादरात्॥ ३४
प्राक् शिवेन परं स्थानं समाहृत्य नयेद्भृशम्।
हरणाद्धारिणी हर्तुर्हार्येष्वेवोपलक्ष्यते ॥ ३५
यतोऽस्वतन्त्रो भोगात्मा प्रवृत्तः पाशगोचरे।
व्याघातभाक् ततस्तस्य सा शक्तिः पारमेश्वरी ॥ ३६
प्रवृत्ता लक्ष्यते संयङ् न चापैति स्वकं बलम्।
athavonnatisāmarthyāt pumanudhyātamādarāt ||
prāk śivena paraṁ sthānaṁ samāhṛtya nayedbhṛśaṁ |
haraṇāddhāriṇī harturhāryeṣvevopalakṣyate ||
yato'svatantro bhogātmā pravṛttaḥ pāśagocare |
vyāghātabhāk tatastasya sā śaktiḥ pārameśvarī ||
pravṛttā lakṣyate saṁyaṅ na cāpaiti svakaṁ balam |
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
जननी कारणस्योक्ता शक्तिर्या क्रीडतः प्रभोः ॥
प्रवृत्तास्वेन वीर्येण तोयवत्पतिता क्षितौ ।
मायातन्मकेऽणुबीजानां जननी जननात्मिका ॥
तयात्मवीर्यवर्तिन्या पञ्चमन्त्रतनुः शिवः ।
जगतोऽस्याखिलस्यापि तस्माज्जनयिता पिता ॥
एवं सुसूक्ष्मकिरणा शक्तिर्जननशीलिनी ।
प्रदृश्यतेऽणुसंघस्य माता जन्मनि जन्मनि ॥
jananī kāraṇasyoktā śaktiryā krīḍataḥ prabhoḥ ||
pravṛttāsvena vīryeṇa toyavatpatitā kṣitau |
māyātmake'ṇubījānāṁ jananī jananātmikā ||
tayātmavīryavartinyā pañcamantratanuḥ śivaḥ |
jagato'syākhilasyāpi tasmājjanayitā pitā ||
evaṁ susūkṣmakiraṇā śaktirjananaśīlinī |
pradṛśyate'ṇusaṁghasya mātā janmani janmani ||
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)
रोधयित्री च या पत्युर्विस्सृतस्यामितात्मनः।
लक्ष्यते पशुसंघस्य नियमस्थिति दायिका॥ ४१
या समर्था विधौ रोद्धुं जगद्द्भोगेष्वभिप्लुतम्।
शक्तिः सा रोधयित्र्युक्ता यतो रोधयिता प्रभुः॥ ४२
rodhayitrī ca yā patyurvisṛtasyāmitātmanaḥ |
lakṣyate paśusaṁghasya niyamasthiti dāyikā || 41
yā samarthā vidhau roddhuṁ jagadbhogeṣvabhiplutam |
śaktiḥ sā rodhayitryuktā yato rodhayitā prabhuḥ || 42
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).
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)
दानं नाम स्वसत्तैव या सा ज्ञानक्रियात्मिका॥ ५८
सा शक्तिस्तस्य संस्पर्शाद् व्यक्तीभूता सुनिर्मला।
पत्युर्दानं तदेवोक्तं न स्वयं व्यज्यते पशोः॥ ५९
dānaṁ nāma svasattaiva yā sā jñānakriyātmikā || 58
sā śaktistasya saṁsparśād vyaktībhūtā sunirmalā |
patyurdānaṁ tadevoktaṁ na svayaṁ vyajyate paśoḥ || 59
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
तत्त्वं यद्वस्तुरूपं स्यात्स्वधर्म प्रकटात्मकम्।
तत्त्वं वस्तुपदं व्यक्तं स्फुटमाम्नायदर्शनात्॥ ३
यदच्युतं स्वकाद्वृत्तात्ततः शाक्तवशं जगत्।
ततमन्येन वा यत्स्यात् तत्तत्त्वं तत्त्वसन्ततौ॥ ४
tattvaṁ yadvasturūpaṁ syātsvadharma prakaṭātmakam |
tattvaṁ vastupadaṁ vyaktaṁ sphuṭamāmnāyadarśanāt || 3
yadacyutaṁ svakādvṛttāttataḥ śāktavaśaṁ jagat |
tatamanyena vā yatsyāt tattattvaṁ tattvasantatau || 4
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
यत्स्वरूपमनन्तस्य पतिशक्तिबलान्वितम्।
तेन सर्वं विजानाति करोति च महाबलः॥ १९
पत्युः शक्तिः परा सूक्ष्मा जगदुन्मीलने क्षमा।
तया प्रभुः प्रबुद्धात्मा स्वतन्त्रः स सदाशिवः॥ २०
प्रबुद्ध्यते महातेजा ज्ञानशक्तिकृतास्पदः।
द्विधा भेदं समापन्ना स्थानभेदेन सा पुनः॥ २१
yatsvarūpamanantasya patiśaktibalānvitam |
tena sarvaṁ vijānāti karoti ca mahābalaḥ || 19
patyuḥ śaktiḥ parā sūkṣmā jagadunmīlane kṣamā |
tayā prabhuḥ prabuddhātmā svatantraḥ sa sadāśivaḥ || 20
prabuddhyate mahātejā jñānaśaktikṛtāspadaḥ |
dvidhā bhedaṁ samāpannā sthānabhedena sā punaḥ || 21
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
क्षोभिका जननी चैव रोधयित्री च कीर्तिता ॥ २४
गोप्त्री नेत्री च योक्त्री च त्राणा वामा नियामिका।
रौद्री च प्लाविका श्रद्धा भाविका द्वादशी मता ॥ २५
ज्वाला प्रह्लादिनी चैव स्तम्भिनी विकिरापरा।
दश षट् च पराः सूक्ष्माः शक्तयोऽनन्ततेजसः ॥ २६
आभ्योऽन्याश्चाप्यसंख्येयास्ताश्च तत्त्वाध्वनि स्थिताः।
वक्तव्या या यथातत्त्वं तत्त्वधर्मेण संगताः ॥ २७
संक्षेपोक्त्या न विस्तारात्स्फुटार्थप्रतिपादिकाः।
kṣobhikā jananī caiva rodhayitrī ca kīrtitā || goptrī netrī ca yoktrī ca trāṇā vāmā niyāmikā | raudrī ca plāvikā śraddhā bhāvikā dvādaśī matā || jvālā prahlādinī caiva stambhinī vikirāparā | daśa ṣaṭ ca parāḥ sūkṣmāḥ śaktayo'nantatejasaḥ || ābhyo'nyāścāpyasaṁkhyeyāstāśca tattvādhvani sthitāḥ | vaktavyā yā yathātattvaṁ tattvadharmeṇa saṁgatāḥ || saṁkṣepoktyā na vistārātsphuṭārthapratipādikāḥ |
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.
No. 18 Power: Kshobhika shakti
- 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 pralayakala-group 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'.
स्वशक्तव्यूह सामर्थ्यान् मायातत्त्वं सुरेश्वरः।
अचालयत्क्रियायुक्तः शक्त्या क्षोभिकया तदा॥
सुस्थितस्याथ जगतः सितासित विभूतिषु।
पशूनां सहसा क्षोभं प्रकरोत्यव्ययात्मिका॥
क्षुब्धो विरज्यते स्थानान्न चान्यत् समुपैति हि।
विभ्रान्त चित्तो विरतस्तथापि न विमुञ्चते॥
परं न लभमानः सङ्क्षोभिकाकुलितेन्द्रियः।
एवं हि क्षोभिको देवः क्षोभ्याश्च पशवः स्मृताः॥
svaśaktivyūha sāmarthyān māyātattvaṁ sureśvaraḥ ।
acālayatkriyāyuktaḥ śaktyā kṣobhikayā tadā ॥
susthiatasyātha jagataḥ sitāsita vibhūtiṣu ।
paśūnāṁ sahasā kṣobhaṁ prakarotyavyayātmikā ॥
kṣubdho virajyate sthānānna cānyat samupaiti hi ।
vibhrānta citto viratastathāpi na vimuñcate ॥
paraṁ na labhamānaḥ saṅkṣobhikākulitendriyaḥ ।
evaṁ hi kṣobhiko devaḥ kṣobhyāśca paśavaḥ smṛtāḥ ॥
No. 19 Power: Kshobhika shakti
- 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 pralayakala-group 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
न्यग्भूतस्याणुसंघस्य मायोदरगतस्य हि।
करोत्युच्छूनतां भावं भोगाभिमुखतां तु या॥ ३५
जनन्या जनितश्चायं पशुर्भोगेषु रज्यते।
जनिता लक्ष्यतेऽणूनां पतिर्जन्मनि जन्मनि॥ ३६
nyagbhūtasyāṇusaṁghasya māyodaragatasya hi |
karotyucchūnatāṁ bhāvaṁ bhogābhimukhatāṁ tu yā || 35
jananyā janitaścāyaṁ paśurbhogeṣu rajyate |
janitā lakṣyate'nūnāṁ patirjanmani janmani || 36
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
न्यग्भूतस्याणुसंघस्य मायोदरगतस्य हि।
करोत्युच्छूनतां भावं भोगाभिमुखतां तु या ॥ ३५
जनन्या जनितश्चायं पशुर्भोगेषु रज्यते।
जनिता लक्ष्यतेऽणूनां पतिर्जन्मनि जन्मनि॥ ३६
nyagbhūtasyāṇusaṁghasya māyodaragatasya hi |
karotyucchūnatāṁ bhāvaṁ bhogābhimukhatāṁ tu yā || 35
jananyā janitaścāyaṁ paśurbhogeṣu rajyate |
janitā lakṣyate'nūnāṁ patirjanmani janmani || 36
भावोऽन्यो यः स्वभावात्तु शुभो वा यदि वाशुभः।
जनयित्वा तु जन्यस्य पशोः स परमेश्वरः ॥ ३७
यच्छक्त्यविकलान्भोगान् यया सा जननी मता।
bhāvo'nyo yaḥ svabhāvāttu śubho vā yadi vāśubhaḥ |
janayitvā tu janyasya paśoḥ sa parameśvaraḥ ||
yacchaktyavikalānbhogān yayā sā jananī matā |
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).
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.
No. 22 Power: Rodhyitri Shakti – 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
रोधयित्री तु या पत्युरावृत्य जगतातुरम्॥
३८
रुणद्धि स्थितयेऽत्यर्थं नेच्छन्तं च पशुं बलात्।
कर्तव्येष्वथ कार्येषु प्रस्थितस्य क्रियावतः॥
३९
प्रवृत्तौ धारयेच्चित्तं येन तं प्रति पुद्गलः।
प्रवर्तते न सामर्थ्यादुत्साहे च विमूढधीः॥
४०
रोधयित्री तु सा शक्तिर्यतो रोधयिता प्रभुः।
rodhayitrī tu yā patyurāvṛtya jagatāturam ||
38
ruṇaddhi sthitaye'tyarthaṁ necchantaṁ ca paśuṁ balāt |
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'.
No. 23 Power: Goptri Shakti – 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
धर्माधर्मविपाकेषु भोक्तुरभ्युद्यतस्य हि॥ ४१
असमञ्जसहानार्थं रक्षणाय च सर्पिता।
गोप्त्री गोपयितुं शक्ता जगदेतच्चराचरम्॥ ४२
स्वं स्वं धत्तेऽणुसंघेभ्यः स्वोचितं फलमादरात्।
नान्येन शक्तये भोक्तुं गोप्त्या संवर्तुलीकृतम्॥ ४३
dharmādharmavipākeṣu bhokturabhyudyatasya hi || 41
asamañjasahānārthaṁ rakṣaṇāya ca sarpitā |
goptrī gopayituṁ śaktā jagadetaccarācaram || 42
svaṁ svaṁ dhatte'ṇusaṁghebhyah svocitaṁ phalamādarāt |
nānyena śaktaye bhoktuṁ goptryā saṁvartulīkṛtam || 43
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.
पशुश्च सुखदुःखābhyāṁ अन्यायेन कथंचन।
न शक्यते वशीकर्तुं यतोऽमूर्ते ह्यचेतने॥ ४४
गोप्तृगोप्त्री वशाद्दिष्टस्तत्तदुत्सृज्य तत्फलम्।
न जह्यात्तद्विरागोऽपि यतो गोप्त्र्या तु रक्ष्यते॥ ४५
paśuśca sukhaduḥkhābhyāṁ anyāyena kathaṁcana | na śakyate vaśīkartuṁ yato'mūrte hyacetane || goptṛgoptrī vaśādiṣṭastattadutsṛjya tatphalam | na jahyāttadvirāgo'pi yato goptryā tu rakṣyate ||
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'.
No. 24 Power: Netri Shakti – 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
एकस्मात्क्षीण विभवात्स्थानादन्यत्पशुं बलात्।
स्थानं नयति या पत्युः शक्तिर्नेत्रीति सा स्मृता॥ ४६
नेता नेयस्य वा पुंसः प्रध्वस्ताशेष कर्मणः।
जन्मन्यपश्चिमे स्पृष्टो यदा शक्त्या च भावितः॥ ४७
निर्धूतकलंुषं शान्तं तदा स परमेश्वरः।
नेत्र्या नयत्संदेहाद्यत्तत्पदमनामयम्॥ ४८
ekasmātkṣīṇa vibhavātsthānādanyatpaśuṁ balāt | sthānaṁ nayati yā patyuḥ śaktirnetrīti sā smṛtā || netā neyasya vā puṁsaḥ pradhvastāśeṣa karmaṇaḥ | janmanyapaścime spṛṣṭo yadā śaktyā ca bhāvitaḥ || nirdhūtakaluṣaṁ śāntaṁ tadā sa parameśvaraḥ | netryā nayatsaṁdehādyattatpadamanāmayam ||
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.
No. 25 Power: Yoktri Shakti – 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
योक्त्री योजयितुं शक्ता नानायोन्यन्तरेष्वणुम्।
परे च नेत्र्योपोढव्यूढं युङ्क्ते भर्तृवशानुगा॥ ४९
yoktrī yojayituṁ śaktā nānāyonyantareṣvaṇum ।
pare ca netryopodvyūḍhaṁ yuṅkte bhartṛvaśānugā ॥
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.
No. 26 Power: Trana Shakti – 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
दुःखारिवशसम्प्राप्तं तप्तमत्यन्तविह्वलम्।
पुंदुःखान्तरमाविश्य त्राणा वै पारमेश्वरी॥ ५०
तयोर्वियोजने शक्ता विमुक्तोऽणुस्ततो भयात्।
स्वस्थस्त्वत्र भवेद्यस्मात्तस्मात् त्राता प्रभुः स्मृतः॥ ५१
duḥkhārivaśasaṃprāptaṃ taptamatyantavihvalam | puṃduḥkhāntaramāviśya trāṇā vai pārameśvarī || tayorviyojane śaktā vimukto'ṇustato bhayāt | svasthastvatra bhavedyasmāttasmāt trātā prabhuḥ smṛtaḥ ||
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.
No. 27 Power: Vama Shakti – 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
वामाधः स्रोत उद्दिष्टाम् यस्मिंस्ते परमाणवः।
प्लवन्तेऽविरलेनैव वासिताः स्वेन कर्मणा॥
संरुद्ध शक्तयो मूढा वामयात्मवशीकृताः।
vāmādhaḥ srota uddiṣṭā yasmimste paramāṇavaḥ |
plavante'viralenaiva vāsitāḥ svena karmaṇā ||
saṁruddha śaktayo mūḍhā vāmayātmavaśīkṛtāḥ |
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)
No. 27
Power: Niyamika Shakti – 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
नियामिताश्च बलवत् स्वोचितास्वणुवृत्तिषु ॥
५३
अपश्यन्तः परां काष्ठां न विरक्ता बुभुक्षवः।
प्रकृत्याधोमुखं संयक् चैतन्यं नियमात्मिका ॥
५४
नियमे स्थापयेद्यस्मात्तस्मान्नामद्वयं मुने।
अस्याः शक्तेर्मयाख्यातं वामा चेति नियामिका ॥
५५
niyāmitāśca balavat svocitāsvaṇuvṛttiṣu ||
apaśyantaḥ parāṁ kāṣṭhāṁ na viraktā bubhukṣavaḥ |
prakṛtyādhomukhaṁ saṁyak caitanyaṁ niyamātmikā ||
niyame sthāpayedyasmāttasmānnāmadvayaṁ mune |
asyāḥ śaktermayākhyātaṁ vāmā ceti niyāmikā ||
To conceive the things which are bereft of consciousness as the conscious existents, to conceive thethings 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, sincethey are meant to exhaust the karmic fruits by such enjoyments). The prakriti (lower part of maya) isalso 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'.
No. 27
Power: Raudri Shakti – '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
रुक्पाशनिचयं भोक्तुर्यैयं द्रावयितुं क्षमा।
रौद्रं भयानकं विद्धि मायावट सुगह्वरम्॥ ५६
तस्मादुद्धरणे रौद्री रुद्रस्येयं वशानुगा।
rukpāśanicayaṁ bhokturyeyaṁ drāvayituṁ kṣamā |
raudraṁ bhayānakaṁ viddhi māyāvaṭa sugahvaram ||
tasmāduddharaṇe raudrī rudrasyeyaṁ vaśānugā |
'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.
No. 27 Power: Plavika Shakti – 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
या प्लावयति संतप्तं भोगामृत सुशीकरैः ॥ ५७
संमार्ज्य दुःखसंतानं भोगिनं भोगतत्परम्।
प्लाविकेयं समुद्दिष्टा तन्त्रेऽस्मिन्पारमेश्वरे ॥ ५८
yā plāvayati saṁtaptaṁ bhogāmṛta suśīkaraiḥ ||
saṁmārjya duḥkhasaṁtānaṁ bhoginaṁ bhogatatparam |
plāvikeyaṁ samuddiṣṭā tantre'sminpārameśvare ||
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 themas 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.
No. 28 Power: Shradda Shakti - 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
कुत्सितेष्वपि भोगेषु श्रद्धयायात्मवशीकृतः।
स्वाचारमवमत्याशु तद्रतौ संप्रवर्तते॥ ५९
येयं श्रद्धा समाख्याता शक्तिर्धातुः क्रियात्मिका।
kutsiteṣvapi bhogeṣu śraddhāyātmavaśīkṛtaḥ |
svācāramavamatyāśu tadratau saṃpravartate ||
yeyaṃ śraddhā samākhyātā śaktirdhātuḥ kriyātmikā |
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.
No. 29 Power: Bhavika Shakti - 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
धर्माधर्मद्वयावस्थं तयोरभ्यधिकैषिणम्॥ ६०
भाविका भावयत्येव पुद्गलं स्वेन तेजसा।
येनाभावेऽपि भावत्वं तद्वशात्प्रतिपद्यते॥ ६१
dharmādharmadvayāvasthaṁ tayorabhyadhikaiṣiṇam ॥
bhāvikā bhāvayatyeva pudgalaṁ svena tejasā ।
yenābhāve'pi bhāvatvaṁ tadvaśātpratipadyate ॥
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.
No. 30 Power: Jvala Shakti - 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
चितेरुन्मील्य सामर्थ्यं असद्भोगेष्वभिप्लुतम्।
तान्प्रज्वाल्य रुषानिष्टान् सद्भोगेष्वणुमञ्जयेत्॥ ६२
अथवाप्यतिदीप्तात्मा ज्वालयात्म वशीकृतः।
जुगुप्सते जगत्सर्वं अनित्यं अशुभावहम्॥ ६३
citerunmīlya sāmarthyaṁ asadbhogeṣvabhiplutam |
tānprajvālya ruṣāniṣṭān sadbhogeṣvaṇumañjayet ||
athavāpyatidīptātmā jvālayātma vaśīkṛtaḥ |
jugupsate jagatsarvaṁ anityaṁ aśubhāvaham ||
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.
No.31 Power: Hladini Shakti – Power that leads you to Guru; perfect disciple becomes the repository of all good qualities and becomes blissful
Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti
ततः स भगवान् ईशः तं युनक्त्यात्मशासने।
तदाह्लादित सर्वाङ्गः प्रह्लादिन्या गुरुं प्रति ॥ ६४
शुश्रूषणैकचित्तः स्याद् भावितात्मा गतस्पृहः।
स्निग्धोऽतिरिक्तो हृष्टात्मा सहिष्णुः कृतनिश्चयः॥ ६५
शतेनाप्यपकाराणां नित्यं चापकृतोऽपि हि।
परैर्विश्लेष्यमाणोऽपि प्रयोगैर्विविधैर्भृशम्॥ ६६
न विरज्येत सामर्थ्यात् सदाह्लादात्मचेतनः।
शक्तिः प्रह्लादिनी पत्युः सदा प्रीतिविवर्धिनी॥ ६७
tataḥ sa bhagavān īśaḥ taṁ yunaktyātmaśāsane |
tadāhlādita sarvāṅgaḥ prahlādinyā guruṁ prati ||
śuśrūṣaṇaikacittaḥ syād bhāvitātmā gataspṛhaḥ |
snigdho'tirikto hṛṣṭātmā sahiṣṇuḥ kṛtaniścayaḥ ||
śatenāpyapakārāṇāṁ nityaṁ cāpakṛto'pi hi |
parairviśleṣyamāṇo'pi prayogairvividhairbhṛśaṁ ||
na virajyeta sāmartyā⁻t sadā⁻hla⁻dā⁻tmacetanaḥ |
śaktiḥ prahlā⁻dinī⁻ patyuḥ sadā⁻ prī⁻tivivardhinī⁻ ||
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.
No. 32 Power: Stambhini Shakti – Power of stability and firmness like a pillar, to be integrated to achieve ‘shivatva’, even in unfavorable situations.
Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti
स्तम्भिन्या स्तम्भितः कर्तुः शक्त्या संगृह्य सादरम्।
यत्र यत्र स्थितोऽसम्यगुद्वेगवशगोऽपि सन्॥ ६८
न चलत्यतिसंसक्तः स्तम्भिन्या स्तम्भितस्तु सः।
stambhinyā stambhitaḥ kartuḥ śaktyā saṁgṛhya sādaram |
yatra yatra sthito'samyagudvegavaśago'pi san ||
na calatyatisaṁsaktaḥ stambhinyā stambhitastu saḥ |
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.
No. 33 Power: Vikarā Shakti – power that scatters all kinds of objects meant for the enjoyments; scattering of consciousness or energy
Shaastra Pramana: Matanga Parameshwara Agama, 5 śaktivicāra prakaraṇam, Reflection on the nature of Shakti
विकिरा नाम या प्रोक्ता तया स परमेश्वरः ॥ ६९
भूतभावात्म तत्त्वाख्यं जगत्स्थावरजङ्गमम्।
संक्षुब्धं ग्रन्थिविवरात् क्षोभितस्य जगन्निधेः ॥ ७०
पूर्वं क्षोभिकया क्षोभ्य पश्चात्प्रविकिरत्यसौ।
विकिरिण्या यथोपात्तं स्वाङ्गावयवगोचरे ॥ ७१
vikirā nāma yā proktā tayā sa parameśvaraḥ ||
bhūtabhāvātma tattvākhyaṁ jagatsthāvarajaṅgamam |
saṁkṣubdhaṁ granthivivarāt kṣobhitasya jagannidheḥ ||
pūrvaṁ kṣobhikayā kṣobhya paścātpravikiratyasau |
vikiriṇyā yathopāttaṁ svāṅgāvayavagocare ||
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.
व्यक्तीकरोति जगतः शरीराणि सहस्रधा।
अनादि यद्बलं पुंसां शरीरावधि निश्चयात्॥ ७२
विकिरत्यात्म मर्यादान्यायेन समतां नयेत्।
नातिरिक्तं न च न्यूनं युगपद्वेद्यमेव तत्॥ ७३
vyaktīkaroti jagataḥ śarīrāṇi sahasradhā |
anādi yadbalaṁ puṁsāṁ śarīrāvadhi niścayāt ||
vikiratyātma maryādānyāyena samatāṁ nayet |
nātiriktaṁ na ca nyūnaṁ yugapadvedyameva tat ||
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.
शक्तयः कारणस्यैवं दिङ्मात्रेण प्रदर्शिताः।
परमार्थेन नान्तोऽस्ति जगत्यस्मिन्प्रविस्तरे॥ ७४
śaktayaḥ kāraṇasyaivaṁ diṅmātreṇa pradarśitāḥ |
paramārthena nānto'sti jagatyasminpravistare ||
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.