Summary of the Contents of the Volume VII of Abhinavaguptas Sri Tantraloka and Other Minor Works First Time

e English translation with Sanskrit texts By Professor Satya Prakash Singh and Swami Maheshvarananda ISBN 978-81-87471-83-7 (Vol. VII) ISBN 978-81-87471-86-8 (Set) Published by Mohindra K. Vashistha for STANDARD PUBLISHERS (INDIA) 205, Kiran Mansion, 2nd Floor, 4834/24 Main Ansari Road, Daryaganj, New Delhi-110 002 (India) Tel. No. 91-011-23240594, 23240593 91-9871009093 (M) Tele FAX - 011-23272338 E-mail: standardpublishersindia@gmail.com mkvsr9@gmail.com Website: http://www.indianbooksworldwide.com CHAPTER 28 1. The Chapter deals with occasional and incidental rites and celebrations. 2. Such occasions have been enumerated in Tantrasra as some twenty-three. 3. Meeting with yoginis and siddhas on such festive occasions prove eventually fruitful. 4. In the choice of occasion for celebration, date is more important than any part of that date. 5. Feeding of the man of real knowledge is equivalent to feeding the entire class of him. 6. While the entire world is the food, iva is its eater. 7. Mrtiyga is of five kinds known as kevala, vimala, mira, cakra and vra sakara. 8. In the process of performance of this sacrifice the teacher is seated in the middle, accompanied by his equals around him and then the observers of the code of conduct f the School. 9. Mrtiyga is a collective feasting of teacher, his associates and followers sumptuously. 10. The teacher should be sent off respectively with gifts like a young milching cow decorated with gold decorative ornaments and clothes. 11. The teacher should bless the student on the completion of the sacrificial proceedings and send off the Lord with the prayer to Him to come back again whenever invited. 12. Whatever gift the teacher might have received on this occasion is expected to invest in furtherance of the tradition of sacrifice.

13. That day deserves to be treated as holy on which some important event relating to acquisition of knowledge might have happened. 14. Wife, brother, etc. of the teacher become important not on account of their blood relationship with the teacher but on account of having helped the disciple in his acquisition of the knowledge. 15. Those who have risen above the bodily consideration, for them knowledge is more important than blood relationship in determining association. 16. The law of descendance needs to lay greater importance on the spiritual in comparison to the physical. 17. Since the birth day of the teacher as well as that of the disciple serve as a link in the continuity of the stream of the tradition of knowledge, that also needs to be celebrated incidentally. 18. Birth, life and death are determined in keeping with the previous actions of the individual concerned. 19. That emblem of iva alone would be the best which has been established by a knower of the Reality or has emerged by itself. 20. Those who develop aspiration for iva, have the prospect of becoming one with Him. 21. Yogins get assimilated to the same essence which they would have practised to get one with. 22. Senses follow the example of honey-bees in the event of death behaving in keeping with the behaviour of the inner being (citta). In the case of yogins leaving the body, his senses keep retained their inner force of perception. 23. For one who has become one with iva, there is no difference at all in bearing the entire universe as his body or being completely rid of it. 24. With whatsoever aspiration in mind the dying person leaves the body, he gets materialised the same in his next birth. 25. Contents of dreams remain exclusive to the dreamer without being shared by anyone else. 26. On the analogy of celebrations of the otherworldly nature, events of mundane nature also if concerned with removal of some kind of trouble or rejoicing may be celebrated. 27. The occasion of meeting with yoginis also may be regarded as worthy of celebration by oneself as well as through one's chain of disciples as well as the progeny. 28. Such celebrations serve in expanding the range of consciousness via mutual reflection as it happens in the case of musical performance. 29. In course of worship of cakras, persons of incongruent consciousness should be kept away from the congregation. 30. The seat of learning should be besmeared with the cow-dung, quadrangular thirty-six finger-ends on all sides with the intention of seating the Lady of speech in the middle, the teacher on her right side and Gaea on her left.

31. The teacher needs to bring home to the disciple the intended idea in a clear and irrefutable form. 32. Necessity of observance of memorials is also a necessary part of one's duties. CHAPTER 29: 1. This Chapter is devoted to deliberation on the system of worship in keeping with the provisions of the Kula School. 2. This School of worship permits taking of wine considering its enjoyability and as a stimulant of consciousness leading eventually close to Bhairava. 3. The external world should be seen as illuminated by one's own consciousness and hence needs to be worshipped as such. 4. Here is a reference to the Kulevar Dev who assumes the form of the Great Mother both higher and lower. iva is her hero. She needs to be worshipped in her conjugal relationship with iva and gods as sparks emanating from her. 5. The sounds of the alphabet serve as lamps of illumination and therefore, they, too, need to be worshipped. 6. Regarding oneself as the sacred seat of Lord iva and hence as indwelt by akti in the cakras, she should be assigned seats in it by way of according worship to her. 7. The aspirant needs to think of himself continuously that he is nothing but a sheer conglomeration of Forces of Consciousness. 8. There is also a reference to the worship of heroic ladies in a conjugal form and as having risen above worldly feelings. 9. Muttering of the mantra ha and sa with respective expansion and contraction of the relevant organs of the body needs to be done with sense of oneness with iva. 10. Japa is a kind of articulate contemplation while oblation to fire is offering to the fire of consciousness at the end of the japa. 11. Consciousness is essentially boundless which, however, has got bifurcated into this and that, stasis and dynamics owing to its self-obliviousness. 12. There is a reference to formation of the six-sided triangle born of the result of putting two triangles one on the other and as quite favourite of yoginis. 13. The child born of such a mating of the male and the female in which they become replete with the supramental delight, is sure to remain redeemed evenwhile alive. He is known as yoginbh, a child born of a yogin. 14. The act of procreation has been characterised as the most primeval form of sacrifice. 15. The human body is the best emblem of iva contain as it does the three tridents first in the form of that of the void as the abode of the three goddesses known as par, parpar and apar, second in the

form of breasts and the navel and the third in the form of the genitals. Besides that, it is also the abode of gods in the form of cakras functioning under the rulership of the Self. 16. Having purified the disciple through the bath and mantra, the teacher needs to infuse his body and soul with consciousness as innate to Bhairava. 17. Having been infused thus bodily as well as spiritually, the disciple comes to experience delight, tremor and drowsiness. 18. Having thus been redeemed of the trap and associated with iva, the disciple needs to elapse the rest of his life having reconstructed his personality out of elements drawn from the sanctified state of being. If in anyone of the disciples such changes do not take place, he needs to be rejected from the discipleship. 19. Hence onward is going to be deliberated on another form of initiation known as sapratyaya, accompanied by proof, and as taught to me by my honourable teacher ambhuntha. 20. Under this initiation the initiate needs to infuse himself wholly with the force of consciousness and remain so in all the five states of consciousness, namely, that of wakefulness, dream, sound sleep, the fourth and the transcendent. 21. Having taken the bath along with lighting of earthen lamps sixty-four in number, the teacher becomes famous as redeemer to liberation. 22. Kriy-yoga is the technique of the atomic individual to iva-hood. 23. There is a mention of another form of initiation known as vedha-dk under under which the teacher pierces directly through the inner being of the disciple having passed along the row of cakras. 24. Vedha-dk is imparted via six means, namely, mantra, nda, bindu, akti, bhujaga and supernal force. 25. Entry into the central nerve, suumn, is difficult to attain. Having understood the way to enter into it, however, the teacher may redeem even ordinary people. 26. The way to enterining into it is the seating of the teacher and the disciple face to face each other and make entry into the face and the form of the disciple by the teacher via his face and form until both happen to meet each other on the common ground of consciousness. 27. The disciple should take wine only on such occasions as the beginning, midway and end of sacrifice and worship of the teacher and never in the company of those who are engrossed in greed, delusion, pride, anger and attachment.