Sri Netra Tantram
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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.
॥ Sri Netra Tantram ॥
(with tīka, commentary notes by Sri Kshemaraja)
srimat kshemarāja viracita netroddayotākhya-vyākhyopetam
॥ Pramano'dhikara ॥ - the first adhikāra
netroddyataḥ
jyotistatparamaṃ parāmṛtamayaṃ viśavātma turyaṃ trikaṃ
netraṃ pañcakasaptakātma śivayornaumyekavīraṃ mṛḍama ॥ 2 ॥
[Kshemaraja]
jyotiḥ: light, tat: that, paramaṃ: ultimate, parāmṛtam: ultimate immortal, ayam: these, viśvātmā: soul of universe, turyaṃ: superior, ultimate, trikam: three, netraṃ: eyes, pañcaka-saptakātmā- śivayoḥ: shiva's five and seven souls, naumi: salute, ekavīraṃ: only one brave, mṛḍam: one of the names of Shiva.
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).
yo'ntarviśvaṃ jhaṭiti kalayannakṣacakreśvarībhiḥ ।
svātmaikātmyaṃ gamayati nirānandadhārādhirūḍheḥ ॥ 3 ॥
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.
यः पूर्णत्वादूबहिरपि तथैवोच्छलत्स्वात्मरूपे ।
बोधोल्लासो जयति स गुरुः कोऽप्यपूर्वो रहस्यः ॥३॥
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.
dvaitādvaitadṛgandhakāraharaṇaṃ dhāmatrayaikātmakam ।
śaivaṃ netramanugrahāya jagato'mutraidudyotate ॥ 4 ॥ [Kshemaraja]
dvaita-ādvaita-dṛg: the Eye of both dual and non-dual, andhakāra- haraṇaṃ: destroyer of darkness of ignorance, dhāmatraya- ekātmakam: Oneness in three sacred abodes, śaivaṃ: Shiva, auspicious, netram: eye, anugrahāya: to grace with liberation, jagataḥ: universe, amutra: here, idudyotate: becomes to visible.
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 Netra- anugraha, the Grace that showers liberation – the whole Universe here become manifest and visible.
अभिनवबोधादित्यद्युतविकसितहृत्सरोजन्मे ।
रसयत सरसाः परमिलमसारसंसारवासनाशांत्यै ॥५॥
abhinava-bodha-āditya-dyuti-vikasita-hṛtsarojāt: from just born blown gleam heart lotus of knowledge, me: in me, rasayate: makes tasty, sarasāḥ: with taste, parimalam: fragrance, asāra-saṃsāra-vāsanā- śāṃtyai: to make end fruitless life's smell.
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)
sṛiśti sthitim ca saṁhāraṁ tritanur-viddhāmyaham l (1-31)
evaṁ mamecchā jñānākhyā kriyākhyā śaktirucyate l (1-29)
kriyāśaktyā tu sṛjati jñānaśaktyā jagatisthitim l saṁhāraṁ rudraśaktyā ca l (21-43)
I am the causal abode of the three transcendental bodies – shrishti, manifestation of creation, sthiti, maintenance and upholding, and saṁhāram, 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.
Research note:
Kamika Agama confirms description of Sadashiva with the TRINETRA (same terminology) as these 3 Shakti.
iccha jñānā kriyāśakti-traya-netrayutam smaret l
candraḥ sarvajñātārūpaḥ daśahatāḥ diśo daśa ll
His Three Eyes are to be remembered as symbolizing the three-powers – Iccha, Jnana, Kriya, the cresent denotes His power of all-knowing.
- Kamika Agama, purva pāda, archana vidhi (meditation on Sadashiva before āvāhana)
Iti I api ca parāsu meyemānamātrātmikasu tisṛuṣava-vasthāsu
narśakti-śivabhedātitrādhā rupamāsthāya kṛtsnasya
viśvasyodbhavādīn vidhātā yaḥ I
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. (page 7)
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. (page 7, verse 1-4)
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)
śrī devyovāca
bhagavan devadeveśa citrāścarya pravartaka ।
āścaryamīdṛśaṁ ramyaṁ na śrutaṁ tacchruṇomyaham ॥ 1-11 ॥
vibho prasannavadan paramānanda kāraka ।
amātsaryeṇa bhagavan kathanīyaṁ tvayā mama ॥ 1-12 ॥
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. (page 12)
Footnote: “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.”
īdṛśamiti hyatsthitam sphuṭīkariṣyamāṇaṁ na śrutamiti nādyāpi nirṇītatattvaṁ tat śṛṇomi adhijigamiṣāmi ॥ 12 ॥ etat sphuṭayati
yattadāpo'mayaṁ devaṁ cakṣuḥ sarvatra dṛśyate ।
tasmādagniḥ kathaṁ raudra utpannaḥ kāladāhakaḥ ॥ 1-13 ॥
yattadāpo'mayaṁ deva cakṣuḥ sarvatra dṛśayate ।
tasmādagniḥ kathaṁ raudra utpannaḥ kāladāhakaḥ ॥ 1- 13 ॥
yena vai dṛṣṭamātrastu mitrajo bhasmasātkṛtaḥ ।
kiṃ tadraudraṃ kṛtaṃ deva vahnikāladighakṣayā ॥ 1 - 14 ॥
(verse 15 – 16)
The all-seeing Divine eye, cakṣuḥ 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)
देव नेत्रान्तरे वह्निस्त्वदृते कस्य दृश्यते ।
किं वा वह्निमयं चक्षुस्तत्कथं न विभाव्यते ॥१-१७॥
deva netrāntare vahnistvadṛte kasya dṛśyate । kiṃ vā vahnimayaṃ cakṣustat kathaṃ na vibhāvyate ॥1-17॥
deva: oh lord, netrāntare: in other eye, in between the eyes, vahniḥ- fire, tvadṛte- without you, kasya - in whom, dṛśyate- visible, kiṃ- what, va - only, vahnimayaṃ - fire full, cakṣuṣa- eye, tatkathaṃ- 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?
note: Netrāntare – here means ‘amidst the eyes or between the eyes,’ which is directly the Third Eye, between the eyes.
yena vai cakṣuṣā kṛtasnaṁ prasaraṁśca jagatpate |
sarvāmṛtamayenaiva jagadāpyāyase kṣaṇāt || 1-18 ||
kṛtasnaṁ - whole; prasaraṁ - coming forth amritamanyena- eva aapyām – to be reached, obtainable
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.
māma-anandayase deva prasannanaiva cakṣuṣā |
amṛtākāravacchubrhmam jagatdāpyāyakārakam || 1-19 ||
tasmāt kālanalaprakhyaḥ kuto vanhiḥ prajāyate |
etat sarvam samāsena bhagavan vaktumarhasi || 1-20 ||
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.
(Sadashiva creates everything in his See)
yattcakṣuriti golakarūpaṁ drasyate sarvairupalabhyate tadāpa iti
sitarupabāhulyāt |
mam netrokakaṁ devi ||
That Caksuḥ, 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)