Dispeller of the fear of Kala or Death

' Whoever '

Here a Divya Sadhaka

' Midday' (Madhyahne)

At noon.

Devotion (Premna)

That is Parabhakti

'Offers' (Vitarati)

Merges in Thee, that is, attains Nirvikalpa Samadhi. Patanjala Sutra says that Nirvikalpa Samadhi is attained by suppression of the Vritti of mind.

' In the cremation.ground'


In thee as Consciousness (Chit)


That is here nectar which issues on the enjoyment of the union of Kulakundalini and Paramashiva. The Gandharva-malika Tantra says, 'Oh beloved One, the Queen of Devas unites with Parashiva and in a moment, Oh Devi Parameshvari, nectar is forthwith produced. That nectar, Oh Devi, is like the juice of lac. With it, Oh Mistress of the Devas, libation (Tarpana) should be offered to the supreme Devata.'

'At home' (Grihe)

In the thousand petalled Lotus (Sahasrara)

'Hair with its root.'

(Chikuram samulam)

The mind with its functions. It is such a Sadhaka who gains both enjoyment and Liberation.

according to others, on the fire after the body has been consumed. Chita, however, is really used as a synonym for the burning ground (Shmashana). The Niruttara Tantra (Ch. I) speaks of two Kinds of Shmashana : -

Shmashanang dvividhang deva chita yonih prakirtitam. 1That is, he becomes a Raja, and has no longer to go on foot like common folk.

The devotee1 who, having placed before himself,2 and meditated and again meditated3 upon, the abode,4 strewn with flowers,5 of the Deva with the bow of flowers,6 recites7 Thy Mantra, Ah!8 he becomes on earth the Lord of Gandharvas,9 and the ocean of the nectar of the flow of poesy,1 and is after death in Thy supreme abode.'2

1 Bhaktah: here the Vtra Sadhaka (V).

2 Purah : that is with the Mandala of Kama before him (V).

3 That is, with intensity. Dhyayan dhyayant repeatedly meditating (V).

4 Kusuma-dhanusho mandiram. The Deva with the bow of flowers is Kama whose abode is the Madanagara. Tantrakalpadruma says, 'He who recites the Mantra tea thousand times meditating on the flower-covered Yoni (Svapushpairakirnam) of Shakti, of a certainty charms all with his poesy.' Svapushpa is called Svayambhukusuma in Tantrn.shastra, Matrikabheda Tantra says, ' Oh Lady of Mahesha Svapushpa, which charms all is the Ritu which first appears in a married girl (V).

5 Svapushpainikirnam. The word svapushpa=svayambhupushpa~ mentioned in the Tantras. The word pushpa has here, and in ordinary parlance, a figurative sense, as in Eaglish. For pushpashabaena atra ritur uchyate, matrikabhedatantrapramananusarena anadhayah kanya-yiih prathama eva ritur atra uchyate. Tantrantare tu vivahitaya eva balaya ritur atra vivakshitah. The Shyamarahasya reads ' supushpa,' which literally means, pleasing fragrant flower, but which is possibly a misprint for svapushpa. The meaning of the passage is as follows: Sadhakah svasya purobhage shakting samsthapya tasya riturudhira-siktdng yonim avalokayan son devtmanlrang japati.

6 That is, Kama, the Deva of Desire, whoso bow and arrows are made of flowers.

7 Japati recites ten thousand times (V).

8 Aho 'Ah' an exclamation of wonder (V).

9 Celestial spirits (devayoni), who play and sing at the banquets of the Devas. According to the Vishnu Purana, sons of Brahma 'born imbibing melody.'The Sadhaka thus becomes a master of dance music and song. Gandarvashrenipatih. He bocomes a great singer and a master of melody. The Sahasanka says, ' Haha is called a Gandharva and singing also makes a Gandharva' (V).