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Sweats of passion flow in streams down his temples,

Their fragrance draws swarms of bees that swirl about

driven by his fanning ears. Gods and angels and seraphs

sing to Him. He is Shiva's son, Shiva who bears the

Goddess Ganges on his head. In Him I take refuge.

He dwells in the thousand-petalled lotus, luminous

cool like the full orb of the moon, his lotus-hands carry grace and, protection. He wears a robe of pure sweet­

scented flowers, ever-smiling and gracious-looking. He embodies all the gods. He is the Spirit, the soaring Bird on the crown of the head. Remember Him and

worship Him in any fair form. He is the Guru. He shines bright within the lotus-centre of the head

like the soothing moon; like the brilliant sun he flashes;

his arms · extend to protect and to give. He is radiant

like burning camphor. He wears a white robe and white

garlands, he is anointed white. His consort gleams like lightning, as she clings to him athwart one-half of his body.

He is the Guru, full of Grace. I worship him in adoration.

7

He is the warp with which this world of moving and unmoving things is woven, he is the woof that runs

through all. His grace releases even the animal-kind from

all bonds. He dwells in the sounds, as of Om, that are uttered as mantra, he is the light of all the luminaries. He is vast as the skies, he is the Supreme, he is Shiva, he is the

fu11ness of Light, to Him I surrender with a steadfast

thought.

0 Goddess, protect us by your spontaneous Grace,

forgive all our offences, against the supreme Light of all lights. It is he who assumes a multitude of forms; he

dwells in the lotus heart of the universe, he makes the

laws that up bear the status and dynamism of the cosmos,

he alone is able to awaken all to knowledge. 0 Goddess,

remove all evil forthwith and for ever, be constantly present in us.

May the divine Master, Guru Bhaskara, protect us from every evil and danger. May he manifest himself to reveal the essential mystery of his path of worship

and to spread the true tradition of Knowledge.

OM ! I bow to the lotus feet of the most revered

Guru! The Supreme Shiva is an intense and c�ncentrated ""\

Delight, lllminously aware of his integral, infinite and

supreme consciousness, with all the gathered rays of the

8

supernal awareness. He has no other form than that of

light. He is whole and undivided. But when he emits �� the rays of his light he assumes the form of the Eternal

Benign, replete with the manifoldness of his own Ananda.

The Supreme God, the adorable Shiva, thus took a mani­fest forll) to create the universe. He then brought forth

the eighteen Sciences and all the systems of philosophies;

he assumed the forms of various personalities by his

own Lila.

Thereupon questioned by his Divine Consort who is

All-awareness, who is one and identical with him, he

uttered five sacred scriptures with his five mouths, the

scriptures which are the essence of the true spiritual

:knowledge. He introduced, established and spread them

through the great preceptors, divine or human, through

those who are perfect or realised Beings, for the supreme

good of the world. This is what is called Tantric Process.

Thus in the path of Tantra, widely extended as it is

through the long tradition of its preceptors, the medita­

tive concentration on the image, the repetition of the

sacred formulas, Mantra-Japa, and other various methods

mentioned in different scriptures are meant to provide

easy ways suited to the sadhaks of the different natures.

'They make no difference to the fundamental Truth and principle which remains always the same. And this is

9

called Sri Vidya which is the essential substance of all

the sacred Scriptures, the essence of the four great steps

of Tantra (Charya, Kriya, Jnana and Yoga) expounded

in all its precepts.

This High Knowledge (Vidya) has been very secretly

taught by the different branches of Y ajurveda in their hymns and their Upanishadic versions. It has been mys­

teriously revealed by the various branches of Rigveda

in their hymns or their Upanishadic versions. It is mys­

tically awakened through a certain subde duct in the body, evoked by reciting manifold metrical hymns of the Sarna Veda. This Vidya is commonly found in all the Vedas. It is the essence of all Vedic mantras, Brah-manas. and Upanishads. It is the Queen of the S-hakti�chakra,. a wave of supremely great light, a form or embodiment of supreme consciousness. This is a mystic truth inherited from a tradition of Gurus.

The tradition enjoins that to realise this Maha-Vidya

a sadhaka should take an initiation and do the ceremonial worship as directed. And when initiated by a trUe adept he must first meditate on the Holy Feet, �ri Maha­paduka, uttering the sacred words that mean "I adore the Sri Mahapaduka in the eight-petalled white lotus that looks upward, that has twelve extremities andA that is established within the womb of the thousand-petalled

10 .

lotus, spread out like an umbrella and facing downward •.

The great Holy Feet is possessed of all sciences, embodies the Powers of all deities. It represents the three strides. of the holy preceptor in the three centres, the crown· (Brahma-randhra), the heart and the lower abdomen, even as. it is richly decorated with resplendent ornaments.'�·

Then the sadhak must contemplate the Twin Deity,� Shiva and Parvati, the aggregate of all the gods, and possessed of the Gnostic Light displayed in the burning­of the three cities of demons. They wear red and white· garlands- and garments, ointments and ornaments. They shower the desirable boon of divine protection with the- twin hands outstretched in mysterious gesture of· lotus embrace; delightful face and eyes they have, the­mind enraptured in knowledge and bliss, their form is the very image of the supreme Guru, with his red and. white lotusfeet.

Next the sadhak must think himself flooded in his body· with the outpourings of nectar from His Lotus-feet; the immortalising streamings from the wash of those Feet purge him of all evil and free him from all the im­purities obstructing the fulfilment, viz., the inflow of

the Force (Shakti-pata) that must result from the Shiva-­

Initiation, contemplation on the Supreme Shiva as

Guru, uttering the Japa-mantra of the Holy Feet. It i& .

II

thus that the sadhak must adore the divine Master.

Then he must contemplate, as force in his mantric vision,

the Light wave ranging from the lowest mystical circle to the opening in the crown; he must know and realise it as

rising up from the bottom of the spine to the crown of

the head. He should meditate on it and realise that it is Lhe tan-coloured point of lightning and the golden rising

.sun; it is a flaming Force which is no other than the

Original Consciousness, it acts like a kindled fire that

burns the knots of sin. Then he should contemplate on

himself and see that his tangles of evil and sin that impede

the fruition of Initiation and the flow of shakti, have

.all been burnt out by the gathered .rays reflected from

the spontaneous Grace of the original consciousness­

·force. All the bonds of evil and sin having thus been

destroyed by its rays, he must remember in his inner

heart the original Divine Knowledge with the following prayer:

"May the Goddess Kundalini, luminous as the new­

risen sun, rise up from her abode, in her graceful move­ment to open the centres (lotuses) in succession on her" way upwards and kindle the spiritual light by the nectarous rays of the Abode of Shiva."

"The Kundalini Power rises up with all her "1immortal

·sweetness and through various processes that consolidate

12

the vehicle, by ·worshipping Shiva, the seed of the three

status; may She, Shiva's consort, bring the supreme good.

She is Shiva's Consort. May she bestow on us an

immeasurable splendour. She has the glow of a mass of vermillion and the crescent moon as her crest ornament,

her face agleam with the triple eyes of bliss, bent with_

the weight of the full breasts, She is the supreme charm

of Love.

She is Shiva's Consort. She shines like a Bandhuka-·

flower, may She manifest in my heart. She graces all quarters of the sky with her wide eye-lotuses, her lotus­

feet are swept by the crests on the crowns of Gods, as

they humbly bow down to her; she is heavy with her

rounded breasts. She bears a newly risen crescent. May

she the Supreme GDddess of the three worlds create

bliss in the inner instruments of my consciousness. May

she pierce and open the six centres that are now closed

and inhabited by ghouls and goblins; and may she open.

them in an intimacy with the gods, Brahma and others,.

through the action of the mystical letters [numbered four,

six, ten, twelve, sixteen and two respectively, beginning

with 'sa' to which 'ksha' and 'ha' are also added.]

"The sadhaka, whose body is graced in quality and

movement should contemplate on Parvati. She will

swiftly pierce the three knots from the lowermost centre

{Muladhara) upward, open the lotuses and awaken the dense intense bliss laden with consciousness, she will come forth from the fountain of nectar that flows from

·the nectared home of the vibrating heaven and shine like

the impetuous lightning.

"May the embodied form of Parvati grant us the abode

.and status of Shiva which is the crown of bliss and is

constantly sought for by the highest scriptures, Shruti;

that the crescent moon illuminates, that presides over all 'the worlds, that eliminates the sufferings of the devotees.

May She constantly bestow on us all the blessed tbin:gs.

"Let me take refuge in the Consort of Shiva (his left .half), her anklets tinkle sweetly, and She is the·' o�gin

of the Universe as also of all speech.

HW e take shelter with the Consort of Shiva (his left half) who is not divided from him. She is resplendent like a huge sapphire. Bended with the weight of her orbed

.breasts, she looks harmoniously elegant with all the splen­dour of her brilliant ornaments on her body, sh�· is the sole origin of the Universe, constantly sought by the

highest scriptures.

"The· Yogi must dissolve all the five causes into the supreme Shiva, who is beyond Time and Space ete., into

� .., the Void that is nothing else but Consciousness, and is not dependent on anything. He must fix and finally setde

14

himself into that Void Shiva with a calm and steady

mind and merge all his .senses into it. Thus he attains

easily the fruit of the Yoga, viz., the ever-existing

Immutable." In this manner he must meditate on the Kundalini

as his �utelary deity, remember the multitude of mar­

shalled rays and complete the remaining process. Then

he must control the movements of his senses and his consciousness in the self-existent and self-contained

Void that is the cause of all, and should perform the

worship in his outer body (in its physical force) or in the twin life-principle or the essential consciousness

its.elf according to his stage of sadhana or his inner fitness.

He must finally settle himself in the wideness of the Highest Consciousness, from where there is no beyond,

and thus move freely and blissfully.

This is the highest truth of Tantra which can only

be attained by the Grace of the Guru. This has been

expounded by Y ogishananda Nath Nilakantha Sharma

Joshi, the disciple of Sri Amba Nanda Nath, as command­

ed by the Mother, the incarnate Divine Force, for the delight of the sadhaks who are freed from all evil by a

single ray from the glance cast by the Grace of Sri

Aurobindo, the great seer.

Bliss for all ! •