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Main Site at www. The common man simply calls it the turiya or fourth state, because it is beyond the three known states of waking, dream, and deep sleep.

He has no experience of the turya state - Introduction to Shiva Sutras, Jaideva Singh [This is the introduction to the Malinivijayottara Tantra published, along with the Sanskrit text which it partly describes, as No.

It is consequently out of copyright. The work, according to the introduction by Madhusadhan Kaul below, forms the basis of Abhinavagupta's Tantraloka , and thereby forms part of the body of so-called Kashmir Shaivism. Readers might be forgiven for getting the impression that the work Kaul describes is philosophical, but a study of the text and of the principles associated with the text reveals that to be far from the case.

This, like other texts of its type, deals with inner work and this particular text concentrates on the tattvas, more details of which can be found on this page. It is also worthwhile looking at both Shiva Sutras and the notes attached, as well as the Netra Tantra and our abstract of the Vijnanabhairava , which may also be found on this site.

Kaul's introduction deals usefully with many of the philosophical tenets of Kashmir Shaivism, but it is worth giving a brief outline of some of the other contents of this tantra. They preside over the eight letter groups. This chapter goes on to describe their dhyanas, or meditation images, as well as the mantras or vidyas associated with each. The fifth adhikara describes the different worlds, the different heavens, and the different underworlds, full as they are of different inhabitants including spirits, demons, gandharvas and gods.

The Rudras are above these. The sixth adhikara, which in the colophon is described as dealing with the body, describes the five elements and their position.

In adhikara six, the mudras, referred to in Kaul's text below, are discussed. Adhikara eight deals with ordinary worship at great length, while the ninth chapter concerns itself with initiation and the drawing of the circle or mandala for this rite. The 10th adhikara continues this theme by discussing abhisheka, while chapter 11 deals with initiation diksha proper. The 12th chapter starts to discuss the dharanas associated with the five tanmatras, or objects of the sense impressions, while the 13th chapter is called victory over the elements.

It contains detailed meditation images of the elements, and various siddhis are said to occur from these practices. For example:- "Now I declare the meditation on Varuni water , by which one who accomplishes this yoga becomes the ruler of water jala [1]. Further practice brings greater siddhis. This is followed by fire, which is visualised as a triangle, air and the other two elements. Detailed instructions are given for different dhyanas and their results.

Chapter fourteen deals with techniques relating to the tanmatras themselves, that is the impressions of smell, taste, sight, touch and hearing, a subject extended in the 15th adhikara. Chapter 16 discusses other dharanas related to the tattvas, while in the 17th adhikara, the different type of breathing and the movement of the vital air through the body is discussed.

Chapter 18 discusses the outer lingam, such as that made of clay and the like, and the inner lingam which exists within the body and brings real liberation. The 19th chapter deals with the Kulachakra, chapter 20 talks of the nature of mantras, and the last two adhikaras each discuss yogic techniques relating to the Moon and the Sun respectively.

Its edition is based on the collation of the manuscripts described below: ka. It is written out on country paper in bold and legible Sarada character. In size it is just about foolscap. Leaves of the MS. Its importance lies in its being correct and its containing variae lectiones which proved greatly useful in the collation work. It is complete except a few omissions. No date;.

The MS. It consists of 25 leaves of foolscap size with 24 lines to each page. It is correct and complete but with small lacunae here and there. It is only twenty-five years old. It is copied on Kashmirian paper in Devanagari character. The handwriting is bold and legible. There are a few blanks in the MS. It is correct and older than either of the above two MSS. The couplets run: 1 mAlinIviGYaya.

Their rendering in English is as follows 1. The Tantram, to wit, Malinivijaya, was, of yore, out of compassion for His devotees, said in secrecy by Paramesvara to Devi. This Tantram, a never-failing help in crossing the ocean of mundane existence, was related to the devoted munis by Karttikeya after he had heard it from them, i. The same Tantram, under the charge of his religious preceptor, was transcribed on Wednesday by the learned Govindasrama, son of Sri Nonda Pandita.

The date of the MS. This 26 must most probably be A. In addition to the assistance derived from the collation of the above MSS. The major portion of the MS. For this the scholarly labour of my Sanskit staff is really commendable. The first recipient of this mystic lore is Paramesa who learns it from Aghora. The Tantram is in the form of an interlocution between the Devi and Paramesa, the sacred teachings whereof have been communicated to the Rshis by Kumara the destroyer of Taraka.

It seems from the opening verses that there was originally a Tantram called the Siddhayogisvaritantram which consisted of nine crore verses and which interpreted the Saivaistic teachings in the light of Bheda, Bhedabheda and Abheda. Its abnormal prolixity necessitated its being summarised in three crore verses, the chief topic dealt with therein being the path of yoga.

The abstract thus formed went by the name of Malinivijaya. The tantram in the present form is supposed to be the briefest resume of the above as far as it is most convenient and helpful to the dull brain.

In my opinion supported by the text itself, the Malinitantram is the latter part of the Siddhayogisvaritantram of which the former part was probably represented by the Siddhamatam cf. Authorship of the Tantram. The origin of the sacred lore or Agama is very beautifully painted in the rich vocabulary of Tantraloka. It describes in a masterly style the way how it was revealed to the sages "The Logos, or the All-Transcending Word Paravak , germinally contains all the Sastras or Agamas in their super-sensuous form.

This Logos materialises gradually into the physical form as syllables or vocables and, as such, forms the units of speech. In its preliminary materialisation as Pasyanti, the two aspects of consciousness are totally merged together and the words and their meanings are not at all separated.

The objects of perception in this stage appear as of a piece with the subject. In the intervening stage of the Para, words and their meanings are differentiated from each other in the mind before being voiced forth.

In the last stage it becomes Vaikhari because it expresses itself through the words uttered by different vocal organs. The five systems of revelation, which principally originate from Paramashiva through His five powers, constitute the 92 schools of Tantras divisible into three classes and designated respectively Siva, Rudra and Bhairava. First of these which maintains the doctrine of duality consists often systems only. The second class contains eighteen systems and propounds the doctrine of duality-unity or Bhedabheda.

The last, on the other hand, is unique in declaring the eternal truth in the light of Idealistic Monism and preaches its doctrine in 64 systems.

The reader is advised to consult the verses 29, 45 hymn , mandala I,. Tantra defined. Like the Veda it is, as the Tantrics hold, the breath of the Supreme Being or in other words the immutable and eternal knowledge.

The performance of the present day Vedic ceremonies by the Kashmiris, which run side by side with those of the Tantras and which are sometimes intermixed with the latter, leads to believe that the Tantras are either an imitation or a development of, or an improvement upon the Vedic ceremonies. The Tantric supplement is useful, in the opinion of the Tantrist, to quicken and ensure the fulfilment of desires in the Kali age.

Tantric worship. It strongly maintains the Omniscience and the omnipotence of God. The complete immersion of the duality in unity is the main lesson of the Tantras. The adorer becomes the adored himself. His body is the temple and his soul the idol in it. He is the high priest not of a god above; around, or below but of his own ever-wakeful self. Tantric view of Moksha. It is not the giving up of the mortal coil and thus acquiring immunity from death. To a real Tantric, birth and death are phenomena of his own creation.

He finds gratification as much in the one as in the other cf. Bhairavastotra of Abhinava Gupta. He is the Bhairava whose name even strikes terror into the destructive agencies and at whose sweet will the world lives, moves and has its being.

His sole article of faith is that death has significance only for those who are subject to mortality and not for those who have risen superior to its idea by their living belief in the deathlessness of the soul cf.

Tantraloka p. I Realistic Optimism of the Tantras. To him both the animate and the inanimate are glowing with divinity. The divinely glorious presence puts an end to all his animal tendencies and inspires him to fulfil his noble mission.

His self-centredness cheers him up and infuses him with the fresh energy that facilitates and quickens the dawn of his native glory without any detriment to the enjoyment of the sweet pleasures awaiting him in the world. To him the world is not an illusion, not a Maya of the Vedantists, and therefore he tries to make himself and his surroundings happy to the best of his ability. Potency of the Mantras.


Malini Vijaya Tantra Ed Sri Krishnananda Sagar

JavaScript is disabled! Check this link! This first chapter consists of 50 stanzas. I am adding my explanation under every stanza or group of stanzas.


Malini Vijayottara Tantra Eng Translation 1956 Vishnu Datt Shastri






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