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The Kulachudamani Tantra: 1

The Kularnava Tantra is held in high esteem by Kaula tantriks. It focuses on the Urdvhamnaya, or Upper Tradition, the four others belonging to the four other faces of Shiva and representing the five elements of the tradition. This tantra does exist in English translation !rachya !rakashan, "#$%& but this chapter is my o'n translation, done some years before. Each chapter is called an ullasa or bliss, this referring to the nectar of the Kaulas. The essence of this third chapter is a eulogy about the magnificence of the Urdvhamnaya and its mantra, 'hich is based upon the (",)** breaths a human being takes each day and night. This upper form of Shiva is kno'n as +rdhanarishvara, a form uniting both Shiva and Shakti in one form, representing the union of the outgoing and ingoing respirations ,a and Sa&. + description dhyana - meditation& of +rdhanarishvara, given in the same tantra, is of some interest. .In the centre of the 'ood of +eon Trees is a canopy formed from nine rubies. Under the canopy is a throne studded 'ith nine /e'els. 0n the throne, on a triangular seat 'ithin the petals of the lotus, is Shiva, adorned 'ith the 1oon and the Sun 'ith 2evi +mbika forming half of his body.... The mantras in Kularnava Tantra are all fashioned from the letters ,a Sa sho'n in the picture above as ,amsah&. The Shri !rasada !ara mantra is ,saum, the Shri !ara !rasada mantra Shaum, the Shri !rasada mantra ,am and the Shri !ara mantra Sam.

Shri 2evi said3 4ord of Kula, I 'ant to hear about the most supreme of all dharmas, the Urdhvamnaya, its mantra and its magnificence. Speak to me5 Shri Ishvara said3 4isten, 2evi, I 'ill declare that 'hich you ask, by hearing 'hich doctrine devatas become truly happy. I have never previously declared this, 0 Kuleshvari. 4isten, dearest, I 'ill tell you about the Urdvhamnaya out of my love for you. 6edas, shastras, puranas are revealed but Shaiva and Shakta agamas are all reno'ned as being secret. The supreme secret of all secrets are the Kula Shastras, !arvati. +mbike, the Urdhvhamnaya is the supreme secret of all secrets, the very essence of the 'hole of the absolute 7rahman&. 8ell hidden before, it is no' revealed by me to you. The five amnayas are born from my five faces are the east, the 'est, the south and the north and the upper, the five amnayas reno'ned for bringing liberation moksha&. 1any are the amnayas but there is none e9ual to the Urdvhamnaya. This is the truth, 6ararohe, there should be no discussion about it. 1any distinctions have come from the secret four amnayas. In this tantra, 0 4ady of the Kulas, I 'ill first speak of them. 0 Kamini, many are those 'ho study the four amnayas, but those kno'ing the Urvhamnaya kno'ledge are fe'. :ust as the myriad of particles of dust on the earth, so many are the mantras giving en/oyment and liberation from any one or other of the ;four< amnayas. So too is there a myriad of lesser mantras from the amnayas, spoken by me to you for the grace of the 'orld. S'eetly smiling one, the devatas of all of these mantras originate from us both, giving the siddhis 'hich are desired. I kno' every single one of these mantras and no one else. 7y my grace, only a handful of

( men out of millions are a'are of them. If one kno's /ust one amnaya, it bring liberation. ,o' much more so for a person 'ho kno's all four. =learly, he becomes Shiva. The Urdhvamnaya is supreme, above the kno'ledge contained in the four amnayas. 8hosoever desires it becomes a Siddha because of it. >rom the Urdvhamnaya comes all dharma. The Urdhvhamnaya is praised by all and there is nothing greater than it, it is said. Kuleshani, a person is freed from the ocean of Samsara by the Urdvhamnaya. It is said that the heavens all 'orship the Urdvhamnaya. 7y practising it, 2eveshi, one may become liberated in this very birth. The fruit of the Urdvhamnaya is greater than all other amnayas, the very 9uintessence. +s in all 'orlds one should 'orship me, dearest, so in all amnayas one should 'orship the Urdvhamnaya. 4ike 6ishnu amongst gods, like the sun amongst heavenly lights, like Kashi amongst sacred bathing spots, like the philosopher?s stone to gold and so forth, as 1eru is to mountains, as the sandal'ood is to trees, as +shvamedha is to sacrifices, like a diamond is to pebbles, as s'eetness is to other flavours, as gold amongst metals, as the co' is to 9uadrupeds, as the s'an is to birds, as sadhu@ship is to the different ashramas, as a brahmin is to the ;other< varnas, as a king is to men, as the head is to the limbs, as musk is to the scents, as Kanchi is to cities, so of all paths the Urdvhamnaya is the best, 2earest. In various births, the Urdvhamnaya is the fruit giver of supreme merit and not anything else, 0 4ady praised by 6iras5 8hosoever kno's this Urdvhamnaya is 'ealthy, has Kula kno'ledge and is the best amongst men. Aot by vedas, agamas, shastras, puranas, expositions, sacrifices, penances, bathing in "*,***,*** sacred 'ater, not by vo's or by other things 2eveshi, not by herbs or mantras previously declared can the Urdvhamnaya be kno'n, but only from the mouth of Shrimad Buru. 2eveshi, one should immerse oneself in that all kno'ing ocean of compassion, having all characteristics, the kno'er of the essence of the Urdvhamnaya, the source of the Urdvhamnaya. 8hosoever kno's the Urdvhamnaya kno's everything. +ll that is desired is achieved and the person is accomplished. This is true, true, 0 6aranana5 8hosoever kno's all this from the mouth of Shri Buru becomes liberated by the path of Kulashastra, there is no doubt of it. 8hosoever kno's this amnaya, 0 2evi, has everything. ,e is 'orshipped, he is a true guru, he is a teacher, he is an astrologer, he is a mantrin, he is served by all, he is praised by all, he is a seer, he is Sattva Buna itself, he carries things through, he is a true doer of tapas, he is an achiever, he is a magician, he is a kno'er of veda, agama, shastra, all kno'ledge and so forth, he is the path, he is 'ise, he is a saint, he is a Kaulika, he is a true sacrificer, he is self@contained, he is a true reciter of mantra, he is a doer of magic, he is a yogi, he is a real accomplisher of acts, he is a hero, he is the 9uintessence, he is a good person, he is a kno'er of all, he is liberated, he is Shiva, dearest. ,is family is pure, his mother is 4akshmi, his father is an accomplisher and may himself become liberated. ,is family line is praise'orthy in everything, his relatives and friends are complete. 8hat is the use of many 'ordsC The Urdvhamnaya is the Supreme5 ,e 'ho recites it gets the fruit of being greater than a king, remembered by all, famed, praised, visionary. 8herever he d'ells, Shri 6i/aya 6ictory& d'ells also. ,e is a true mendicant, 'ithout description, the essence of nectar. The best type of person attains this Urdvhamnaya by the grace of Buru. 8hosoever kno's it, kno's everything, is beloved, and becomes like me. The eastern amnaya is creation, the southern amnaya maintenance, the 'estern amnaya dissolution and from the northern amnaya comes grace. The eastern amnaya is mantra yoga, the southern amnaya is bhakti yoga, the 'estern amanaya karma yoga and the

% northern amnaya /nana yoga. There are (D parts to the eastern amnaya, the southern has (E, it is said, the 'estern amnaya has %( parts and the auspicious northern amnaya has %) divisions. These divisions do not exist in the Urdvhamnaya, 0 lady of Kulas5 !lainly, it is the very self of Shiva and no acts are kno'n 'ithin it. I cannot speak of the magnificence of the Urdvhamnaya, from my love for you, you gave birth to this truth, 6aranane5 So the greatness of the Urdvhamnaya is declared to you by me. Ao', Kuleshani, the magnificence of the mantra is revealed. Its characteristics have not previously been spoken by me. I speak of them no' because of your love. 4isten, 0 0ne 2ear to 1e as 4ife Itself5 The mantra called Shri !araprasada is the chief mantra situated in the Urdvhamnaya. 8hosoever kno's this mantra, 'hich is the supreme creator, becomes like Shiva. ,a@Sa is the path'ay breath takes in living creatures. This mantra exists in the form of exhalation and inhalation, dearest one. :ust as clouds cannot exist 'ithout 'ind, and /ust as the sky is 'ithout limit, so the 'orld cannot exist except by Shri !araprasada mantra. The 'orld of immovable and moving things comes from the Shri !araprasada mantra. :ust as the absolute is 'ithout parts, 2evi, and as 'ind moves the stem of the palm, and as the shoot is in the seed, and as sesame oil is in the sesame plant, and as brightness is in the sun and as the moon is in moonlight, and as fire is latent in 'ood, and as perfume is in flo'er, and as substances are dissolved in 'ater, and as meaning is in sound, and as Shiva is in Shakti, and as ghee is in milk, and as colour is in fruit, and as s'eetness is in sugar, and as coolness is in camphor, and as mantra favour exists in mantra punishment, and as divinity is in an image, and as movement is in the breeFe, so also this universe exists in the Shri !araprasada mantra. +s in the fig tree, the subtle form of the tree subsists, so does the macrocosm exist in the Shri !araprasada mantra. :ust as flavour exists in 'ell@cooked food, Kuleshvari, and /ust as it is impossible to taste s'eetness except by kno'ing saltiness, so those 'ho are devoid of 1antra Shakti do not gain fruit or union 'ith the Shri !araprasada mantra. 0ne should conceal the Shri !araprasada mantra most carefully. !eople 'ander in delusion amidst discussions, puranas, philosophies, amnayas, distinctions, mantras and shastras of various kinds, the ",*** devas of the various texts, deluded by your 1aya. They live and they die and have their share of the afflictions of Samsara, not kno'ing the Shri !araprasada mantra, 0 Kuleshvari. They do not gain liberation, deluded by your 1aya. 8hosoever kno's and is devoted to the lovely form of Shri Buru gains the Shri !araprasada mantra and having kno'n this becomes completely liberated. 8hosoever in ",*** previous births kne' Shaiva and the other paths& and 'orshipped the mantras of the four amnayas 'ill come to sing of the Buru. 8hosoever kno's the Shri !araprasada mantra comes to be liberated from evil limitations, a purified being, dear to the Buru, and not in any other 'ay. 7rahma, 6ishnu, Gudra, Indra and so forthH various heavenly beings, the 6asus, the Gudras, the Sun, the dikpalas, 1anu, the 1oon and so forthH 1arkandeya and the other munis, 6ashishta and other lords of saints, Sanaka and other lords of yoga, liberated beings like Shuka and so forthH yakshas, kinnaras, gandharvas, siddhas, fairy folk and others praise the one 'ho attains this meritorious Shri !araprasada mantra, from 'hich comes all results. 0ne like this has everything, is 'orshipped, gains kno'ledge, is effulgent, happy, free from disease and from recitation of the Shri !araprasada mantra gains kingship, heaven and liberation. +lso the kno'er of this mantra exhausts all karma and attains to the realm of 7rahma, Indra, Gudra and 6ishnu. 8hoever attains to this becomes happy in all, and a true person.

D This is the 'ish@fulfilling gem, the heavenly co' Kamadhenu&, in the palace in the centre of the +eon Trees. 7y reciting the Shri !araprasada mantra, even 4ord Kubera becomes a servant. :ust as by using the philosopher?s stone, iron becomes gold, so by the recitation of the Shri !araprasada mantra, a beast pashu& becomes a lord of beasts !ashupati&. 8hosoever kno's the Shri !araprasada mantra has everything. ,e kno's the best mantra of all and becomes like Iou and 1e. 0 !arvati, one 'ho kno's this mantra core of Shri !araprasada mantra, even if a cooker of dogs, becomes liberated. If even a dog@eater becomes liberated by kno'ing the mantra essence of Shri !araprasada mantra, ho' much more so one 'ho kno's its practiceC The kno'er of the Shri !araprasada mantra may do 'hatsoever he 'ishes, if, having heard that mantra he should meditate on it. This person, 0 1aheshani, previously initiated according to the genuine line parampara& and kno'ing the Shri !araprasada mantra, becomes one 'ith So@+ham, there is no doubt. The kno'er of Shri !araprasada mantra in the body is established eternally in the "D 'orlds, a'are of both moveable and immovable e9ually. 8herever he 'ho kno's the Shri !araprasada mantra resides, that place is like a celestial palace of broad dimensions. 0 4ady of Kulas, the kno'er of the essence of Shri !araprasada mantra is praised by Bods and +suras, over and over again. The place 'here the kno'er of Shri !araprasada mantra stands is a place of the Siddhas, thronged 'ith hosts of saints and devas. + kno'er of the Shri !araprasada mantra kno's all mantras, 'hether they be Shaiva, 6aishnava, 2aurga of 2urga&, +rka of the Sun&, Banapatya of Banesh& or 4unar. The sight of one 'ho has the Shri !araprasada mantra on the tip of his tongue, liberates even a cooker of dogs. 8hether a brahmin or any other case, 'hether pure or impure, he 'ho recites Shri !araprasada mantra is liberated, there is no doubt of this. 8hether moving or staying still, 'hether a'ake or asleep, this Shri !araprasada mantra al'ays gives results, 0 2eveshi. The other thousands of mantras each give one single result but, Kuleshi, this king of mantras s'iftly gives every kind of result. 0f all mantras, this Shri !araprasada mantra is the highest. 8hether ignorant or kno'ledgeable, this mantra al'ays gives fruit. 4ike the pairs& Sachi and Indra, Gohini and the 1oon, Svaha and fire, light and the Sun, 4akshmi and Aarayana, Sarasvati and 7rahma, night and day, fire and the moon, bindu and nada, !rakriti and !urusha, that 'hich is and that 'hich is not, en/oyment and liberation, !rana and +pana, 'ord and meaning, that 'ith parts and that 'ithout parts, happiness and sorro' and so forth and in all complements seen and heard by me, this Shri !araprasada mantra& exists in all, there is no doubt. This Shri !araprasada mantra exists in all male and female forms and is therefore the self of all, 0 Kuleshvari. Kuleshvari, it is attained by meditation, is 'ithout form, the supreme absolute, 'ithout divisions, pure, eternal, 'ithout 9ualities, all pervading, the eternal imperishable thing, 'hose sphere of action is outside the realms of speech and mind. 0ne becomes illuminated by virtue of the sadhana of Shri !araprasada mantra. 2evi, this mantra is therefore kno'n as Shri !araprasada mantra, the supreme 9uintessence, having the nature of truth@consciousness@bliss, Shiva and Shakti, besto'er of both en/oyment and liberation, 'ith and 'ithout karma, 'ith and 'ithout 9ualities gunas&. This Shri !araprasada mantra is the chief of all mantras. 7y reciting it, one gains both en/oyment and liberation, of this there is no doubt. 8hat use here of much speechC It is the all@essence5 4isten, dearest. There is no mantra e9ual to the Shri !araprasada mantra. It is supreme kno'ledge, it is supreme tapas, it is supreme meditation, it is supreme 'orship, it is supreme initiation, it is supreme

E mantra recitation, it is the highest of all tattvas, it is the greatest of all vo's, it is the best of sacrifices, it is the highest of the high, it is supreme bliss, it gives the best result, it is the very absolute parabrahman&, it is the highest refuge, it is the most secret of all secrets. +fter kno'ing this 9uintessential and boon giving mantra, one al'ays becomes steady, 2ear 0ne. Employing the rules of sadhana using the in/unctions of the agama, one should recite the Shri !araprasada mantra "*$ times and one becomes liberated from the five great sins such as killing brahmins and so forth. 8hoever recites the Shri !araprasada mantra (** times, 0 2evi, is free from countless births, becomes healthy, youthful, strong, 'hether in 'ake, dream or deep sleep. In acts, mind and speech he can behave either as a fool or as a 'ise person and is liberated from great falls and "* million lesser defects. This is true, 6aranane5 There is no doubt of it. 8hoever recites Shri !araprasada mantra %** times gains the merit of all sacrifices and all offerings, of all vo's and of bathing in all of the sacred 'aters tirtha&. This is the result, 0 2evi, on this matter there should be no 9uibbling. 8hoever should recite Shri !araprasada mantra D** times al'ays has +nima and the other eight Siddhis at the door of his house, as it 'ere, 'ith the collectivity of all the other Siddhis. 8hatever is desired is gained, for sure, plainly 2harma, +rtha, Kama and 1oksha are 'ithin reach. ,eaven is before him, as 'ell as the four kinds of liberation. 0 4ady of Kula, a sadhaka achieves all this, this is true, there is no doubt of it. 8hoever should recite Shri !araprasada E** times gains a result impossible of description, 0 Kula 4ady. Therefore, by every effort, in every kind of condition, one should recite Shri !araprasada mantra for liberation and en/oyment. There is nothing greater than this, 'hether it be Buru, Tattvas, Shiva, other devas, 6idya, Kaula, 2arshana, Kula, kno'ledge, that 'hich is beyond kno'ledge, happiness, the eight limbs of Ioga, sadhana, nay, not even liberation. This is true, true, true and again true @ there should be no doubt about it. I 'ould not be able to speak of the magnificence of the Shri !araprasada mantra even if there 'ere "** billion aeons. +s the siFe of the mustard seed is to a mountain, and as a speck of sand is to the sea, so is the extent of the magnificence of the Shri !araprasada to my description. The magnificence of the Urdvhamnaya and the Shri !araprasada mantra is thus declared to you, 2evi. 8hat else do you 'ish to hearC