: Rudra-Yamala: Brahma-Yamala: Vishnu-Yamala: Todal a. In Tantra, it is said that ‘Shiva without Shakti is like Shava (Corpse) and Shakti without Shiva is Incontollable.’ Tantra is the most important work of Indian spiritual science as it helps to bestow the impossible to the mankind within a short span of time.

Rudrayamala Uttarakhanda© 1975-2018. All rights reserved.None of this material may bereproduced, apart from purely personal use, without the express permission oftheWeb pages designed by Mike Magee.Original artwork is © Jan Bailey, 1996-2018. Translationsare © Mike Magee 1996-2018.The U.K. Main Site atisRudrayamala Uttarakhanda Beguiled by false knowledge, certain persons, deprived of the guru-shishya tradition, imagine the nature ofKuladharma according to their own lights. If merely by drinking wine, men were to attain fulfilment, all drunks would attain siddhi. If mere partaking offlesh were to lead to the high state, all carnivores in the world would become eligible forimmense merit.

If liberation were to be ensured by mere cohabitation with women, all creatureswould become liberated by female companionship. Mahadevi, it is not the Kula path that is to bedenounced. On the other hand, those deprived of the (Kula) paths should be condemned - Kularnavatantra II, 126-120The Rudrayamala is used as a source by many other agamas but the original appears to be lost. Strictly speaking,a Yamala is a different class of text, and supposed to pre-date the tantras.

However, manuscripts of the Yamala seem tobe lost, except as quotations in later works.This analysis of the contents is of a tantra given the same name, but almost certainly, from internal evidence, not theoriginal text. Although its provenance is unknown, it neverthelesscontains a great deal of interesting information and focuses in great detail on the identity of the goddesswith Kundalini. Published in a Sanskrit edition by the Vacasampati Press, Calcutta, this work is divided into 66 chapters(patala) of different lengths and written in a simple manner. Here is a digest of its contents (underconstruction).Chapter OneThe text takes the form of asking questions and answering, making this nigama ratherthan agama form. Another example of this style is found in the undoubtedly old.In his form as Bhairava, Shiva opens by saying he has heard many tantras including the Shriyamala, theVishnuyamala, the Shaktiyamala and the Brahmayamala. Now he wants to hear of the Uttara Khanda(last section) of the Shri Rudrayamala.Bhairavi replies that she will tell him and proceeds to enumerate the topics. These include Kumari-Lalita sadhana; Khechari, and Kanya sadhanas; the vidyas of Unmatta Bhairavi and aswell as their sadhanas and a host of other topics of interest to a Shakta such as the Garland of Skullssadhana, Guhyakali, Kubjika sadhana, Bhadra Kali, Shmashana Kali, &c.

She starts with adescription of the well-known three types of sadhaka, divya (divine), vira (heroic) and pashu(beastlike).Chapter 2Opens with a description of the characteristics of Kulachara. She describes puja to be done whenrising, including internal puja related to the chakras.

A sadhaka must meditate on the guru on his Shaktiat the centre above the head. Other meditations follow related to the other familiar six chakras in thebody. The guru should be regarded in the same light as one's father, one's mother. He (or she becausea guru may be either in the tantrik tradition) is the devata and is the refuge. After this section, Bhairavaasks about the rules relating to initiation (diksha). He wants to know about various chakras employed atinitiation time including Kulakula, A-Ka-Da-Ma, the Rashi (12 constellations) chakras, the Kurma(tortoise) chakra and others including Deva, Rinidani and Tara chakra. Initiation is so important that thisand the following three chapters are devoted to the subject.Chapter 3Bhairavi answers these questions in this chapter and gives a host of rules about initiation into thecult of Shakti, including their shapes and the mantras associated with them.

She dilates particularly onthe Shiva and Vishnu yantras.Chapter 4The subject is continued. Bhairavi now speaks of the Brahma chakra at length. In the remainder ofthis chapter she speaks of the Rinidani (loss-gain) chakra and then begins to talk about defects somemantras may have.Chapter 5Bhairavi discusses how these defects can be removed.

After a candidate is initiated, she says thetypes of dreams will determine whether initiation is successful.Chapter 6Bhairava asks about more information concerning the bhavas. Devi describes the pashu bhava,opening by hailing Shiva as Pashunath, Viranath and Divyanath. She describes the Sushumna Sadhana,performed in the morning. After meditating on the guru, the sadhaka is to meditate on Mahakundalini,who is the self of both inhalation and exhalation, i.e. This Kula Mohini is as bright as millions ofsuns and moons and gives Mahabuddhi when brought to the 1,000 petalled lotus. She is the form of timeand everything else, existing as the Yogini Khechari in the form of the vital breath (vayu).

The sadhakashould worship her as showering the body with nectar. Then Devi gives a hymn to Kundalinibestowing siddhi, and called the Kundalikomala Stava. At the close of this chapter, Anandabhairavi talksof the bhavas again and begins to describe the characteristics of the Kumaris (virgins) and how worshipvaries depending on which class the sadhaka holds.Chapter 7This starts with a description of Kumari Puja. If performed, it is said to remove poverty and illness.The place of puja is either a Mahapitha or a Devi temple. The text lists the different maidens includingNati (actress), Kapaliki, Rajaki, Napita, Gopala, Brahmani, Vaishya, Shudra and Chandala. The girlsshould be given sweets and other pleasant things and treated as forms of the goddess incarnate. Themantras of the Kumaris are given.Chapter 8Continues the topic and deals with recitation of mantra (japa) and sacrifice (homa) to the Kumaris.The hymn to the Kumaris is also given along with details of oblations.Chapter 9Gives the Kumari Kavacha which follows the usual form of these charms, for example:Maharaudri and Aparajita.

Protect my throat! Bearextender 1200 and turbo for mac download. The recitation of the armour is said to bring siddhiquickly. It may be written on bhurja (birch) bark and borne on the body, when it will give thepractitioner the desired results.

The text gives times for doing this including on a Saturday or aTuesday on the ninth, eighth, fourteenth days of a waning moon or on a full moon day.Chapter 10Concludes the subject of the Kumaris. Anandabhairava asks the goddess to tell him about the 1008names of the Kumaris, which Anandabhairavi proceeds to do. The seer of the names isVatukabhairava, anushtubh is the metre, Kumara is the devata and the application is success in allmantras. The names follow the order of the 36 consonants of the Sanskrit alphabet. Various results aredescribed depending on the number of days the names are recited.Chapter 11Bhairavi opens this chapter by talking, once more, about the three bhavas. She describes thedifferent characteristics of divyas, viras and pashus. The best type of sadhaka is a divya, who obtainsthe highest siddhi.

Both divyas and viras practise using the five tattvas. At the close of this chapter, theDevi lists a series of chakras she will discuss.Chapters 12,13, 14She describes the Kamachakra, the Rashichakra, results of the Ajnachakra and the Nakshatrachakra. These include the placing of the letters according to positions of the 12 constellations (thetantriks use a sidereal zodiac) and the 27 nakshatras or lunar mansions. Different letters of the alphabetare placed in the different compartments and the chapters describe the different results obtained byworshipping in these yantras.Chapter 15Anandabhairava asks the goddess to tell him about the nature of the Brahmastotra, theBrahmavidya and the macrocosm. This chapter is related to the description of theAjnachakra. She says that this is like the vital air in the body of Shakti.

One should meditate on theBrahmananda in the heart to become a true knower. Shakti is Kundalini Devi, the true form of themother of the world. The vital breath (of Shakti) pervade the macrocosm, including constellations,nakshatras, and lunar days. Practising according to the rules she describes gives the state of Khecharain one month, a diamond body in two, &c. Eventually a sadhaka becomes one with Supreme Shiva by aknowledge of the vital airs.

Shiva asks who is a Vaishnava (follower of Vishnu), who is a Dharmika (adoer of that which is right) and who is a Yogi. The goddess says a Vaishnava is stationed in the Ajnachakra. One who does a sacrifice (a yajnika) is stationed in Brahma consciousness. A Dharmika hasrealised his oneness with Brahman and is a rejector (tyagi) of both good (dharma) and bad (adharma).One who knows the Brahman is an avadhuta and a yogi, can do as she or he wills and is not restrictedby times or any other conditions. He or she is unaffected by results or lack of results. The avadhutaknows the parampada (supreme). Because the avadhuta has realised the supreme nectar of Kundaliniin the Ajna Chakra, she or he is praised by Rudra and all the gods.

These tantrik precepts show anaversion to the orthodox expression of the Hindu terms as usually applied.Chapter 16Continues the discussion of Ajna Chakra. This is a brief section of only 44 verses (shlokas),continuing the praise of a person who has reached this stage.Chapter 17An interesting chapter because it describes the characteristics of the Atharva Veda, to which sometantrik schools ascribe their vedik credentials, and, later on, apparently recommends the adoption ofBuddhistic practises (Mahachinachara) to achieve enlightenment.The goddess first says the Atharva Veda is the essence of all and focuses on the path of Shakti. Shedescribes the Sama Veda as being of the nature of the tamas guna, while the others partake of sattvasand rajas guna. Brahma, Vishnu and Hara are of the nature of rajas, sattvas and tamas while Kundali,associated with the Atharva, is the supreme devata. The text proceeds with a eulogy of the goddess,describing her as the form of knowledge, the supreme aether, and she who gives grace and success onearth. She is Kamarupa in the Muladhara chakra and is always united with Shiva-Kameshvari in the1,000 petal lotus. Bhairava then wants to know about the different vital breaths in the body.Anandabhairavi speaks about this topic at great length.

She describes the pitha Kamarupa as being inthe Muladhara, Jalandhara in the heart chakra, Purnagiri is in the throat, Varanasi is in the foreheadand Jvalanti is in the (three) eyes. Other locations of the great pithas are given.The goddess says that the chakras have four, six, 10, 12, 16 and two petals respectively. TheBrahmarandhra, at the top of the head, is known as (Mount) Kailasa and is known as the 1,000 petalledlotus and the Great Lotus (mahapadma). Millions of nadis pervade the body. The subtle breathspervade these. When they are merged together (laya) it brings steadiness of mind using kumbhaka andother methods, again described in some detail.In verse 108, the tantra begins a remarkable story. It speaks of Vashishta, describing him as beingengaged for a long period of time in pursuing sadhana, restraining himself and practising austerities(tapasa).

Despite 1,000 years of this, he had not achieved his goal. He had a vision of Sarasvati in whichhe was told to go to the land of Buddha (buddhadesha), to Mahachina, a non-vedik place, where hewould achieve what he wanted.Going to the region of the Brahmaputra, he discovered hosts of men and women apparentlyengaged in non-Vedik practises, swilling wine, eating flesh and engaging in sexual intercourse.

Allwere naked, their eyes reddened with liquor. Yet all were enlightened. Going to Buddha, Vashishtaasked how this could be. Buddha is made to reply: 'Vashishta, listen! I will speak of the highest path ofKula by knowing which a man takes the form of Rudra immediately!' He then speaks of the practice ofMahachinachara.

By this method, all the Hindu gods became enlightened. More details of theMahachinachara come in the (chapter seven):-'Bathing and so forth is done mentally, purifying celestial gaze is done mentally, so too is clothingand recitation of mantra. Resolution (samkalpa) and so forth and puja are also done mentally.

All timesare good, there is no time that is not good at all. There is no difference between day and night, nor oftwilights and great nights. One should do everything mentally, including clothes, seat, place, temple,body, wine. One should never do purifying here and act mentally, free of distinctions. There is noneed here for purashcharana (prior actions), nor for considering faults of mantras and so forth. Themantrin who meditates thus obtains the fruit of all that is desired. VII, 103-107 The Mahachinakrama, itemerges, is sexual intercourse with an initiated Shakti.To be continued - under constructionArtwork is © Jan Bailey, 1996-2018.

Translations are © Mike Magee 1996-2018.Questions or comments to.