22. Shadadhvamantra Svarupa Kathanam

द्वाविंशोऽध्यायः

षडध्वमन्त्र स्वरूप कथनं

dvāviṁśo'dhyāyaḥ

ṣaḍadhvamantra svarūpa kathanaṁ

Chapter 22

SaDadhvamantra svarUpa kathanaM

 

शक्रः-

अनादिनिधने देवि सर्वज्ञे हरिवल्लभे।

कथं वै ज्ञापयेन्मन्त्रांस्तेषां रूपं च कीदृशम्॥१॥

śakraḥ-

anādinidhane devi sarvajñe harivallabhe |

kathaṁ vai jñāpayenmantrāṁsteṣāṁ rūpaṁ ca kīdṛśam ||1||

Sakra: Devi, without beginning or end, all knowing, lover of Hari, how are these mantras are taught and what are their forms?

समप्रधानता वैषामुत ज्येष्ठकनिष्ठता।

एतत् पृष्टा मया ब्रूहि नमस्ते सरसीरुहे॥ २॥

samapradhānatā vaiṣāmuta jyeṣṭhakaniṣṭhatā |

etat pṛṣṭā mayā brūhi namaste sarasīruhe || 2 ||

Are they are of equal imporatance or there are difference like greatest, smallest etc. O lotus born, please tell me about all these asked, I bow to you

श्रीः-

शृणु सर्वमशेषेण मत्तस्त्वं पाकशासन।

यथास्मि मन्त्ररूपाहं यथा च ज्ञापयामि तान्॥ ३॥

śrīḥ-

śṛṇu sarvamaśeṣeṇa mattastvaṁ pākaśāsana |

yathāsmi mantrarūpāhaṁ yathā ca jñāpayāmi tān || 3 ||

O Pakasasana, listen to what I am going to say about my Mantra form and as well as how it is taught

परं ब्रह्म परं धाम षाड्गुण्यममलोज्ज्वलम्।

देशकालानवच्छिन्नमनाकारमनूपमम्॥ ४॥

paraṁ brahma paraṁ dhāma ṣāḍguṇyamamalojjvalam |

deśakālānavacchinnamanākāramanūpamam || 4 ||

The supreme Brahman, the supreme abode, who is glittering with six divine gunas, unlimited by space or time, without form and incomparable

अहमित्येव तद्ब्रह्म स्वात्मसंबोधि निर्गुणम्।

अनादिनिधनं दिव्यं लक्ष्मीनारायणं महत्॥ ५॥

ahamityeva tadbrahma svātmasaṁbodhi nirguṇam |

anādinidhanaṁ divyaṁ lakṣmīnārāyaṇaṁ mahat || 5 ||

That brahman which is "I" itself, fully conscious of it self, without any gunas, one without beginning and end, divine is the great (Mahat) Lakshmi Narayana

चिदानन्दरसं दिव्यमखण्डमजरामरम्।

अनुन्मिषद्भवद्भावं ग्राह्यग्राहकवर्जितम्॥ ६॥

cidānandarasaṁ divyamakhaṇḍamajarāmaram |

anunmiṣadbhavadbhāvaṁ grāhyagrāhakavarjitam || 6 ||

(He is)the essence of knowledge and bliss, divine, the whole, undecaying , immortal. In the Unmanifested Bhavat and bhava state and devoid of principle of perceiver and perceived

स्तिमितं तत् परं ब्रह्म तस्य स्तिमिततास्म्यहम्।

तत् कदाचित्परं ब्रह्म भवद्भावव्यवस्थया॥ ७॥

stimitaṁ tat paraṁ brahma tasya stimitatāsmyaham |

tat kadācitparaṁ brahma bhavadbhāvavyavasthayā || 7 ||

When that supreme brahman is motionless, I am that motionlessness (state of brahmam). Sometimes if that supreme brahman takes the state of being bhavat and bhava..

उन्मिषत्यजहद्रूपं स्वेच्छयैव कदाचन।

साहं भावात्मिकाहंता संपूज्या परमात्मनः॥ ८॥

unmiṣatyajahadrūpaṁ svecchayaiva kadācana |

sāhaṁ bhāvātmikāhaṁtā saṁpūjyā paramātmanaḥ || 8 ||

.. by manifesting on its own free will without renouncing its form, I am the ahamtha of paramatma , worshipped as identical with him

उदेमि भवतो देवादिच्छयैव विवस्वतः।

संभृत्याखिलसंभारमिच्छयैव स्वनिर्मितम्॥ ९॥

udemi bhavato devādicchayaiva vivasvataḥ |

saṁbhṛtyākhilasaṁbhāramicchayaiva svanirmitam || 9 ||

I raise from the brilliant brahman on my own desire. Maintaining the entire universe with its species which I created on my own free will

स्वभित्तौ लिखितं नीत्वा प्रभवामि षडध्वना।

वार्णः कलामयश्चैव तात्त्विको मान्त्रिकस्तथा॥ १०॥

svabhittaue likhitaṁ nītvā prabhavāmi ṣaḍadhvanā |

vārṇaḥ kalāmayaścaiva tāttviko māntrikastathā || 10 ||

and after creating writing on the basis of myself, I produce the six dvanas. Sound, kala, tatva, mantra ..

पादिको भौवनश्चैव षडध्वानः प्रकीर्तिताः।

परमं यदहंताख्यं संविद्रूपमनामयम्॥ ११॥

pādiko bhauvanaścaiva ṣaḍadhvānaḥ prakīrtitāḥ |

paramaṁ yadahaṁtākhyaṁ saṁvidrūpamanāmayam || 11 ||

..pada and bhavana are those six dhvanas. The supreme  Ahantha has a flawless form ..

उन्मेषः प्रथमस्तस्य वर्णाध्वा परिकीर्तितः।

व्याकृतिर्दर्शिता तस्य पूर्वं ते पाकशासन॥ १२॥

unmeṣaḥ prathamastasya varṇādhvā parikīrtitaḥ |

vyākṛtirdarśitā tasya pūrvaṁ te pākaśāsana || 12 ||

 .. at the first signs of manifestation during the course of sound . O pakasasana, I have already shown to you earlier the detailed description of the same

तदेव परमं रूपं मम संविन्मयं महत्।

विवर्ततेऽध्वभावेन ज्ञानाद्येन कलात्मना॥ १३॥

tadeva paramaṁ rūpaṁ mama saṁvinmayaṁ mahat |

vivartate'dhvabhāvena jñānādyena kalātmanā || 13 ||

The supreme form of mine which is full of great consciousness transforms into different kalas viz., jnana etc

ज्ञानादीनां कलानां तु गुणानां परमात्मनः।

पूर्वं ते कथिता सूक्तिर्यावन्तो यादृशाश्च ते॥ १४॥

jñānādīnāṁ kalānāṁ tu guṇānāṁ paramātmanaḥ |

pūrvaṁ te kathitā sūktiryāvanto yādṛśāśca te || 14 ||

The kalas such as jnana and others, the gunas of paramatma have been already told to you precisely with their number and character

अध्वद्वयमुपादाय तद्रूपं मम चिन्मयम्।

वासुदेवादिरूपेण वर्तते तत्त्ववर्त्मना॥ १५॥

adhvadvayamupādāya tadrūpaṁ mama cinmayam |

vāsudevādirūpeṇa vartate tattvavartmanā || 15 ||

Together with the two upadas, my pure consciousness form is revealed during the tatva course when I take the forms of Vasudeva and others

व्यूहाश्च विभवाश्चैव यच्चान्यद्भगवन्मयम्।

तत्त्वाध्वनो विवृत्तिः सा कीर्तिता परमात्मनः॥ १६॥

vyūhāśca vibhavāścaiva yaccānyadbhagavanmayam |

tattvādhvano vivṛttiḥ sā kīrtitā paramātmanaḥ || 16 ||

The vyuhas and the vibhavas and all other BhagavanMaya, are to be regarded as the transformation of the supreme atman during the course of tatvas

पूर्वाध्वद्वयमादाय तदेव मम चिन्मयम्।

रूपं विवर्तते शश्वन्मान्त्रेण परमाध्वना॥ १७॥

pūrvādhvadvayamādāya tadeva mama cinmayam |

rūpaṁ vivartate śaśvanmāntreṇa paramādhvanā || 17 ||

My consciousness form taken in the first two courses (appears to ) undergo permanent transformation in the mantras, the supreme course

उत्तारणाय जीवानां मग्नानां भवसागरे।

भोगाय भवसंस्थानां वैराग्यजननाय च॥ १८॥

uttāraṇāya jīvānāṁ magnānāṁ bhavasāgare |

bhogāya bhavasaṁsthānāṁ vairāgyajananāya ca || 18 ||

To rescue the jivas who are drowning in the ocean of worldly existance, to provide objects of enjoyment for who are still attached to the worldly existance and to generate detachment

आराधनस्य सिद्ध्यर्थं मानसालम्बनाय च।

मन्त्राध्वा परमोदारो मम चिद्रूपलक्षणः॥ १९॥

ārādhanasya siddhyarthaṁ mānasālambanāya ca |

mantrādhvā paramodāro mama cidrūpalakṣaṇaḥ || 19 ||

For the purpose of worshipping and to support the mind, the course of Mantra is the supreme way where I am of the form of pure consciousness

वासुदेवादिदेवानां मूर्तिभावं व्रजत्यसौ।

मन्त्राः सर्वे चिदात्मानः सर्वगाः सर्वसाधकाः॥ २०॥

vāsudevādidevānāṁ mūrtibhāvaṁ vrajatyasau |

mantrāḥ sarve cidātmānaḥ sarvagāḥ sarvasādhakāḥ || 20 ||

For the above purpose only I take Vasudeva and other deva incarnations. All these mantras consists of consciousness, present everywhere (omnipresent) and achieves all the goals

त्रायमाणाश्च मन्तारं गुप्तरूर्पाश्च शास्त्रतः।

भोगापवर्गदा ह्येते देवदेवस्य शार्ङ्गिणः॥ २१॥

trāyamāṇāśca mantāraṁ guptarūrpāśca śāstrataḥ |

bhogāpavargadā hyete devadevasya śārṅgiṇaḥ || 21 ||

They protect thse who meditate(man) on them amd considered as secret by the sastras, they help one to get both boga (earthly enjoyment) as well as leads to absolution. They are,  lord of all devas, Sarngin's..

रूपं मे भगवन्मन्त्रा विज्ञेया मूर्तयोऽमलाः।

जाग्रत्स्वप्नौ सुषुप्तिश्च तुर्यं चेति चतुष्टयम्॥ २२॥

rūpaṁ me bhagavanmantrā vijñeyā mūrtayo'malāḥ |

jāgratsvapnau suṣuptiśca turyaṁ ceti catuṣṭayam || 22 ||

pure embodiment form and also of mine - thus a mantra is to be understood.The fourfold states Jagrat, svapna, shushupti and turyam..

ज्ञेयं पदाध्वनो रूपं जाग्रद्बाह्येन्द्रियक्रमः।

बाह्येन्द्रियाणां तमसाभिभूते विभवे सति॥ २३॥

jñeyaṁ padādhvano rūpaṁ jāgradbāhyendriyakramaḥ |

bāhyendriyāṇāṁ tamasābhibhūte vibhave sati || 23 ||

exists in course of padas. In jagrat, the outer sense organs understands the objects. When the outer sense organs get covered with tamas loses their power

अन्तःकरणवृत्तिर्या संस्कारपरिशेषिणी।

सा स्वप्न इति विज्ञेया तदभावे सुषुप्तिका॥ २४॥

antaḥkaraṇavṛttiryā saṁskārapariśeṣiṇī |

sā svapna iti vijñeyā tadabhāve suṣuptikā || 24 ||

The inner sense organs become active with the remnants of impressions. This is known as the svapna state. When they also dont function it is the sushupti state

तमसानभिभूतस्य सत्त्वस्थस्य विपश्चितः।

बाह्यान्तःकरणस्थाया वृत्तेरुपरमे सति॥ २५॥

tamasānabhibhūtasya sattvasthasya vipaścitaḥ |

bāhyāntaḥkaraṇasthāyā vṛtteruparame sati || 25 ||

Unobstructed by tamas, inspired by satva, having stilled the external and internal sense organs

शुद्धसत्त्वप्रसादस्य संततिस्तुर्यसंज्ञिता।

एवं चतुर्विधे मार्गे निर्दिष्टेऽस्मिन् पदाभिधे॥ २६॥

śuddhasattvaprasādasya saṁtatisturyaīsaṁjñitā |

evaṁ caturvidhe mārge nirdiṣṭe'smin padābhidhe || 26 ||

attains the state of pure satva's serenity which is called the Tirya state. These are the four fold paths called as Pada

तुर्यवर्जं सुषुप्त्यातिरशुद्धां भजते गतिम्।

मायादिक्षितिपर्यन्ता योक्ता भुवनपद्धतिः॥ २७॥

turyavarjaṁ suṣuptyātiraśuddhāṁ bhajate gatim |

māyādikṣitiparyantā yoktā bhuvanapaddhatiḥ || 27 ||

Leaving turya, the other three vizshushupti and others are to be thought of as the impure paths. The course of world is to be viewed as starting with maya and ending with ksiti(laya)

भुवनाध्वा स विज्ञेयो ह्यशुद्धो मलपङ्किलः।

प्रक्रीडर्यन्ति मन्त्रास्ते शश्वद्रागपरं नरम्॥ २८॥

bhuvanādhvā sa vijñeyo hyaśuddho malapaṅkilaḥ |

prakrīḍaryanti mantrāste śaśvadrāgaparaṁ naram || 28 ||

The course of the world should be known as impure with thicky filth. These mantras will plays with the man ,who is always filled with desires

तत्तद्भोगेन्द्रजालानि दर्शयन्तो विमोहितम्।

गुरुणा सदयं सम्यग्वीक्षितं करुणादृशा॥ २९॥

tattadbhogendrajālāni darśayanto vimohitam |

guruṇā sadayaṁ samyagvīkṣitaṁ karuṇādṛśā || 29 ||

seeing the magic of various bhogas gets himself completely confused(bewitched). Resorts to a kind guru who with compassion look at (teaches) him ..

उत्तारयन्ति वैराग्यं जनयन्तः पदे पदे।

ततः शुद्धमयान् मार्गान् प्रापयन्तः शनैः शनैः॥ ३०॥

uttārayanti vairāgyaṁ janayantaḥ pade pade |

tataḥ śuddhamayān mārgān prāpayantaḥ śanaiḥ śanaiḥ || 30 ||

.. and rescues him and slowly creates the detachment(vairagya) in him. From there slowly make him attain the path of purity

शब्दब्रह्मणि निष्णातं प्रापयेयुः परां श्रियम्।

एवंविधा महात्मानो मन्त्राः परमपावनाः॥ ३१॥

śabdabrahmaṇi niṣṇātaṁ prāpayeyuḥ parāṁ śriyam |

evaṁvidhā mahātmāno mantrāḥ paramapāvanāḥ || 31 ||

they make him skillful in sabdabrahman and to attain the supreme state of shri. In this way the mantras are great in themselves and are supreme in purifying

त्रिविधास्ते तु विज्ञेया अधमा मध्यमाः परे।

भवोपकरणानां ये देवानां मूर्तितां गताः॥ ३२॥

trividhāste tu vijñeyā adhamā madhyamāḥ pare |

bhavopakaraṇānāṁ ye devānāṁ mūrtitāṁ gatāḥ || 32 ||

They are of three types - inferior, medium and superior. Relating to the forms of deities and instrumental in worldly living (bhava) ..

अन्तवत्फलदा मन्त्रास्ते ज्ञेया अधमा बुधैः।

मन्त्रा विभवदेवानां सशक्तीनां तु मूर्तयः॥ ३३॥

antavatphaladā mantrāste jñeyā adhamā budhaiḥ |

mantrā vibhavadevānāṁ saśaktīnāṁ tu mūrtayaḥ || 33 ||

and that gives the fruits at the end, those mantras are regarded as inferior by the wise. Mantras relating to the forms of Vibhava deities alongwith their saktis

ते ज्ञेया मध्यमा मन्त्रा उत्तमा व्यूहमूर्तयः।

ये तु ब्रह्मावगाहन्ते लक्ष्मीनारायणात्मकम्॥ ३४॥

te jñeyā madhyamā mantrā uttamā vyūhamūrtayaḥ |

ye tu brahmāvagāhante lakṣmīnārāyaṇātmakam || 34 ||

such are regarded as medium/intermediate. That of vyuha deities are the superior. That which has the deep knowledge of brahman as its objective and have the inherent nature of lakshmi narayana..

भवद्भावव्यवस्थानास्ते मन्त्रा उत्तमोत्तमाः।

एवं च ज्यैष्ठ्यकानिष्ठ्यं विज्ञेयं मन्त्रकोविदैः॥ ३५॥

bhavadbhāvavyavasthānāste mantrā uttamottamāḥ |

evaṁ ca jyaiṣṭhyakāniṣṭhyaṁ vijñeyaṁ mantrakovidaiḥ || 35 ||

..which do not have the state of existance and the state of existance such mantras are the most supreme. Thus the differentiation of high and low are known to those who are well learned in mantras

उत्तमाः पञ्चरात्रस्था मध्यमास्तु त्रयीमयाः।

तन्त्रान्तरस्था विज्ञेया अधमाः शास्त्रचक्षुषा॥ ३६॥

uttamāḥ pañcarātrasthā madhyamāstu trayīmayāḥ |

tantrāntarasthā vijñeyā adhamāḥ śāstracakṣuṣā || 36 ||

Supreme are that of Pancharatra, intermediate are that of vedas, mantras of tantras and others are inferior in the eyes of sastras

कलाङ्गा उत्तमा ज्ञेया अन्याङ्गा मध्यमाः स्मृताः।

अनङ्गा अधमा मन्त्रा भूयः शृणु सुरेस्वर॥ ३७॥

kalāṅgā uttamā jñeyā anyāṅgā madhyamāḥ smṛtāḥ |

anaṅgā adhamā mantrā bhūyaḥ śṛṇu suresvara || 37 ||

With angas as Kalas (jnana etc) are to be regarded as superior. Those that have other angas are intermediary and those without angas are inferior mantras. O Sureswara, listen to me again..

बीजपिण्डादिसंयुक्ता उत्तमाः परिकीर्तिताः।

बीजाद्यन्यतमान्तःस्था मन्त्रा मध्यमसंज्ञिताः॥ ३८॥

bījapiṇḍādisaṁyuktā uttamāḥ parikīrtitāḥ |

bījādyanyatamāntaḥsthā mantrā madhyamasaṁjñitāḥ || 38 ||

Those with both bija and pinda are declared as superior, either bija in the front or others(pinda) at the end mantras are known as intermediary

अबीजादियुता ज्ञेया मन्त्रा अधमसंज्ञिताः।

एवं मन्त्रविधा ज्ञात्वा ह्याचार्यः शास्त्रलोचनः।

यथास्वरूपतः शिष्यान् ज्ञापयेदर्थितो मनून्॥ ३९॥

abījādiyutā jñeyā mantrā adhamasaṁjñitāḥ |

evaṁ mantravidhā jñātvā hyācāryaḥ śāstralocanaḥ |

yathāsvarūpataḥ śiṣyān jñāpayedarthito manūn || 39 ||

The mantras without the bija as well as the pinda are known as the inferior. Knowing the types of mantras like above, the acharya who regards the sastras as his eyes, based on the request of shishya and based on the shisya's capacity shall instruct accordingly

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे षडध्वमन्त्रस्वरूपकथनं नाम द्वाविंशोऽध्यायः॥

iti śrīpāñcarātrasāre lakṣmītantre ṣaḍadhvamantrasvarūpakathanaṁ nāma dvāviṁśo'dhyāyaḥ||

Thus ends the Twenty second chapter name Shadadhva Mantra Svarupa Kathanam in Lakshmi Tantram of Pancharatra Saram

 

21. Guru Shishya Lakshanam

एकविंशोऽध्यायः

गुरु शिष्य लक्षणं

ekaviṁśo'dhyāyaḥ

guru śiṣya lakṣaṇaṁ

Chapter 21

Guru Sishya Lakshanam

शक्रः-

शब्दार्थव्यक्तिरूपायै षडध्वपरिवर्तिनि।

अध्वातीतावबोधाख्ये नमस्ते हरिवल्लभे॥ १॥

śakraḥ-

śabdārthavyaktirūpāyai ṣaḍadhvaparivartini |

adhvātītāvabodhākhye namaste harivallabhe || 1 ||

Sakra:- You are the explict form of Sound and object, you are the six fold creation (varna, kala,tatva, mantra,pada,bhuvana), you are the knowledge that is beyond, I bow to you the lover of Sri Hari

वर्णाः प्रकाशिता देवि यथावत् सर्वहेतवः।

मन्त्रमार्गमिदानीं मे यथावद्वक्तुमर्हसि॥ २॥

varṇāḥ prakāśitā devi yathāvat sarvaheutavaḥ |

mantramārgamidānīṁ me yathāvadvaktumarhasi || 2 ||

O devi, about Varna you have explained in full. Now kindly explain the mantra marga which is the mode of attaining all

श्रीः-

एक एव परो देवः श्रीमान् पुरुषसत्तमः।

षाड्गुण्याम्भोनिधिर्दिव्यः सर्वात्मा सर्वतोमुखः॥ ३॥

śrīḥ-

eka eva paro devaḥ śrīmān puruṣasattamaḥ |

ṣāḍguṇyāmbhonidhirdivyaḥ sarvātmā sarvatomukhaḥ || 3 ||

Shri: The Supreme lord is one, who has Shri and the supreme purusha, ocean of Six gunas, divine, who is the atma of all and all pervading

तस्याहं परमा शक्तिरहंता श्रीरभेदिनी।

सर्वाधारा सर्वशक्तिः सर्वज्ञा सर्वतोमुखी॥ ४॥

tasyāhaṁ paramā śaktirahaṁtā śrīrabhedinī |

sarvādhārā sarvaśaktiḥ sarvajñā sarvatomukhī || 4 ||

I am Sri and his unseperable supreme sakthi ahantha, bearer of all, full of all sakthis, all knowing(omniscient) and all pervading

मयि प्रकाशते विश्वं दर्पणोदरशैलवत्।

बोध एव स्वरूपं मे निर्मलानन्दलक्षणः॥ ५॥

mayi prakāśate viśvaṁ darpaṇodaraśailavat |

bodha eva svarūpaṁ me nirmalānandalakṣaṇaḥ || 5 ||

Through me the universe manifests like the mountain in the mirror. My form is knowledge and has the character of pure bliss

इच्छापरवती साहं बोधकांशविवर्तिनी।

शब्दब्रह्ममयी भूत्वा विवर्तेऽहं कलाध्वना॥ ६॥

icchāparavatī sāhaṁ bodhakāṁśavivartinī |

śabdabrahmamayī bhūtvā vievarte'haṁ kalādhvanā || 6 ||

I follow my own desire. Transforming the Bodha amsam of mine I become sabdhabrahmam and on further transform through kalas

कला ज्ञानादयः प्रोक्ताः षड् गुणाः परमेश्वराः।

तासां त्रिकद्वियोगेन विवर्ते तत्त्ववर्त्मना॥ ७॥

kalā jñānādayaḥ proktāḥ ṣaḍ guṇāḥ parameśvarāḥ |

tāsāṁ trikadviyogena vivarte tattvavartmanā || 7 ||

Kala is the Supreme lord's six gunas viz., Jnana and others. These gunas arranged in three pairs I transform by means of tatvam

संकर्षणादयो देवास्तत्त्वानि सुरसत्तम।

वर्णव्यतिकरैर्भूयो विवर्ते मन्त्रवर्त्मना॥ ८॥

saṁkarṣaṇādayo devāstattvāni surasattama |

varṇavyatikarairbhūyo vivarte mantravartmanā || 8 ||

Oh Surasattama, Samkarshanaand other devas are represented by tatvas. By the combination of sounds I transform by means of mantras

तस्य मन्त्राध्वनो व्यक्तिं गदन्त्या मे निशामय।

शब्दब्रह्मविवर्तोऽयं किरणायुतसंकुलः॥ ९॥

tasya mantrādhvano vyaktiṁ gadantyā me niśāmaya |

śabdabrahmavivarto'yaṁ kiraṇāyutasaṁkulaḥ || 9 ||

Listen attentivelt the system of that Mantra system that I am going to explicitly tell you. This is the transformation from sabda brahman and endowed with ayutha of rays

चिल्लक्षणः षड्गुणात्मा तस्य भेदश्चतुर्विधः।

क्वचिद्बीजं क्वचित्पिण्डं क्वचित्संज्ञा क्वचित्पदम्॥ १०॥

cillakṣaṇaḥ ṣaḍguṇātmā tasya bhedaścaturvidhaḥ |

kvacidbījaṁ kvacitpiṇḍaṁ kvacitsaṁjñā kvacitpadam || 10 ||

Its quality is consciousness and consists of the six gunas is of four different types. Sometimes it is bijam, sometimes it is pindam, sometimes it is samjna and sometimes it is padam

तुर्यं सुषुप्तिः स्वप्नश्च जाग्रद्बीजादयः क्रमात्।

एकस्वरं द्विस्वरं वा स्वरव्यञ्जनयोर्द्वयम्॥ ११॥

turyaṁ suṣuptiḥ svapnaśca jāgradbījādayaḥ kramāt |

ekasvaraṁ dvisvaraṁ vā svaravyañjanayordvayam || 11 ||

Turya, shushupti,svapna and jagrata avasthas (are represented)by bija and others in that order. Single vowel, two vowel or a couple of a vowel and a consonant..

बीजं बहुस्वरं वापि विज्ञेयं विबुधेश्वर।

अन्तरा हरयः पिण्डं क्वचित्स्वरसमायुतम्॥ १२॥

bījaṁ bahusvaraṁ vāpi vijñeyaṁ vibudheśvara |

antarā harayaḥ piṇḍaṁ kvacitsvarasamāyutam || 12 ||

or a several vowels (may be contained) in a Bija mantram, Oh Vibudeswara, The consonants(haraya) in between are known as pinda which sometimes may contain vowels also (alongwith consonants)

तत्तद्वाच्याभिधा संज्ञा नमःप्रणवसंयुता।

क्रियाकारकसंयोगस्तुतिसंबोधलक्षणः॥ १३॥

tattadvācyābhidhā saṁjñā namaḥpraṇavasaṁyutā |

kriyākārakasaṁyogastutisaṁbodhalakṣaṇaḥ || 13 ||

Samjna is the name of the particular (Deity) addressed alongwith Namaha and Pranavam. The combination of kriya and karaka , and with the characteristics of praise and perfect knowledge

नानाभिज्ञासमायुक्तः पदात्मा मन्त्र उच्यते।

एतच्चतुष्टयं मन्त्रं संपूर्णं देवतात्मनि॥ १४॥

nānābhijñāsamāyuktaḥ padātmā mantra ucyate |

etaccatuṣṭayaṁ mantraṁ saṁpūrṇaṁ devatātmani || 14 ||

containing various recollections is called Pada Mantra. The above four parts of the mantra make the complete form of that devata

सा चतुष्टयसंबद्धा सिद्धिमिष्टां प्रयच्छति।

क्षेत्रक्षेत्रज्ञभावं च मन्त्रणां त्रिदशेश्वर॥ १५॥

विज्ञाय तत्त्वतो मन्त्रान् प्रयुञ्जीत विचक्षणः।

sā catuṣṭayasaṁbaddhā siddhimiṣṭāṁ prayacchati |

kṣetrakṣetrajñabhāvaṁ ca mantraṇāṁ tridaśeśvara || 15 ||

vijñāya tattvato mantrān prayuñjīta vicakṣaṇaḥ |

That which comprises of the four sections grants the attainment of wishes. Oh Tridaseswara,  after knowing the distinction between mantras of ksetra and ksetrajna  do the wise may place (reliance) on these mantras

शक्रः-

क्षेत्रक्षेत्रज्ञसद्भावं मन्त्राणां वद मेऽम्बुजे॥ १६॥

यद्विज्ञाय न मुह्यन्ति सिद्धिमेष्यन्ति चाचिरात्।

śakraḥ-

kṣetrakṣetrajñasadbhāvaṁ mantrāṇāṁ vada me'mbuje || 16 ||

yadvijñāya na muhyanti siddhimeṣyanti cācirāt |

Sakra: O Ambuja, Please tell me the distinction betweem Kshetra and Kshetrajna mantras, knowing which one does not get deluded and attains siddhi soon

श्रीः-

बीजं बीजवतां जीवः शिष्टं क्षेत्रं प्रकीर्तितम्॥ १७॥

śrīḥ-

bījaṁ bījavatāṁ jīvaḥ śiṣṭaṁ kṣetraṁ prakīrtitam || 17 ||

Shri: It is well known that in (mantras) having bijam, the bija refers to jiva(ksetrajna)  and the rest refers to ksetram(body)

निर्बीजानामादि जीवः क्षेत्रं तु परिशेषितम्।

बीजानां चैव पिण्डानामस्तु क्षेत्रज्ञ उच्यते॥ १८॥

nirbījānāmādi jīvaḥ kṣetraṁ tu pariśeṣitam |

bījānāṁ caiva piṇḍānāmastu kṣetrajña ucyate || 18 ||

In case of (mantras) without bijam, the  first sound is jiva and the rest the body. (The mantras) with only a bija or a pinda section ,"a" is regarded as kshetrajna

शिष्टं तु क्षेत्रमुद्दिष्टमकाररहिते पुनः।

क्षेत्रज्ञः स्वर उद्दिष्टः केवले च स्वरे पुनः॥ १९॥

śiṣṭaṁ tu kṣetramuddiṣṭamakārarahite punaḥ |

kṣetrajñaḥ svara uddiṣṭaḥ kevale ca svare punaḥ || 19 ||

and the rest as the body. In case there is no "a" (in the mantra), another vowel is taken as ksetrajna. In case (mantras) are made of only vowels

जीवः स्यात् प्रथमा मात्रा द्वितीयादि तनुर्भवेत्।

एकमात्रे तु जीवः स्यात् संस्कारोऽद्भुतलक्षणः॥ २०॥

jīvaḥ syāt prathamā mātrā dvitīyādi tanurbhavet |

ekamātre tu jīvaḥ syāt saṁskāro'dbhutalakṣaṇaḥ || 20 ||

The first matra is the jiva; the second and others become the body.When there is only one matra, the jiva is the samskara (the subtle sound) with wonderous lakshana

उच्चार्यमाणं क्षेत्रं स्यान्निःस्वरे पिण्डके पुनः।

प्रथमो जीव उद्दिष्टः शिष्टं क्षेत्रं प्रचक्षते॥ २१॥

uccāryamāṇaṁ kṣetraṁ syānniḥsvare piṇḍake punaḥ |

prathamo jīva uddiṣṭaḥ śiṣṭaṁ kṣetraṁ pracakṣate || 21 ||

that which is spoken(uttered) is the body. In case of Pinda mantras without vowels, the first letter is the jiva and the rest the body

क्षेत्रक्षेत्रज्ञसद्भाव एष ते संप्रदर्शितः।

आदौ मध्ये तथान्ते च त्रिषु वान्यतरत्र वा॥ २२॥

kṣetrakṣetrajñasadbhāva eṣa te saṁpradarśitaḥ |

ādau madhye tathānte ca triṣu vānyataratra vā || 22 ||

Thus I have shown you the portions relating to ksetra(body) and ksetrajna(jiva). In all position of beginning, middle or at the end or in any one of these position ..

एषां पिण्डोऽथवा बीजं ते मन्त्राः सार्वकालिकाः।

बीजाभावे तु मन्त्राणां बीजं कृत्वादिमाक्षरम्॥ २३॥

eṣāṁ piṇḍo'thavā bījaṁ te mantrāḥ sārvakālikāḥ |

bījābhāve tu mantrāṇāṁ bījaṁ kṛtvādimākṣaram || 23 ||

if a pinda or a bijam appears that mantra is called sarvakalika. In a mantra when there is no bija, the bija is made by adding to the first akshara

अनुस्वारयुतं पश्चात् सकलं मन्त्र उच्यते।

प्रक्रीडयन्ति पुरुषं मन्त्रा रागेण रञ्जितम्॥ २४॥

anusvārayutaṁ paścāt sakalaṁ mantra ucyate |

prakrīḍayanti puruṣaṁ mantrā rāgeṇa rañjitam || 24 ||

the anuswara(m) and by this way amade  in to a complete mantra.When a purusha is affected by passion, mantras make it amuse itself

चतुर्दशविभागस्थे प्राकृते भुवनाध्वनि।

तुर्यवर्जं सुषुप्त्याद्ये प्राकृते च पदाध्वनि॥ २५॥

caturdaśavibhāgasthe prākṛte bhuvanādhvani |

turyavarjaṁ suṣuptyādye prākṛte ca padādhvani || 25 ||

through the world with its fourteen division and through the pada states of shusupti etc , other than turya

आचार्यदृष्टिपातस्थं पुरुषं संयतेन्द्रियम्।

प्रसादसुमुखा मन्त्रा उत्तार्य भुवनाध्वनः॥ २६॥

ācāryadṛṣṭipātasthaṁ puruṣaṁ saṁyatendriyam |

prasādasumukhā mantrā uttārya bhuvanādhvanaḥ || 26 ||

The one who is seen(guided) by an acharya, whose has controlled senses, serene and cheerful, gone beyond the the worldly course

पदाध्वनश्च वैराग्यं जनयन्तः पदे पदे।

क्रमात्तत्त्वकलावर्णपदवीषु नयन्ति तम्॥ २७॥

padādhvanaśca vairāgyaṁ janayantaḥ pade pade |

kramāttattvakalāvarṇapadavīṣu nayanti tam || 27 ||

as well as Pada course by generating vairagyam(Detachment) is lead step by steps by the mantras in order through tatva, kala, varna and pathavi

मान्त्रं प्रासादमासाद्य निर्धूताशेषबन्धनः।

लक्ष्मीनारायणाख्यं तद्विशति ब्रह्म शाश्वतम्॥ २८॥

māntraṁ prāsādamāsādya nirdhūtāśeṣabandhanaḥ |

lakṣmīnārāyaṇākhyaṁ tadviśati brahma śāśvatam || 28 ||

By obtaining the grace of the mantras, shaking off the balance bondages enters the eternal brahman known as Lakshmi Narayana.

शक्रः-

आचार्यः कीदृशो देवि शिष्यस्तस्य च कीदृशः।

मन्त्रेषु कतमो मन्त्रः प्रभवेत् परमाप्तये॥ २९॥

śakraḥ-

ācāryaḥ kīdṛśo devi śiṣyastasya ca kīdṛśaḥ |

mantreṣu katamo mantraḥ prabhavet paramāptaye || 29 ||

Sakra: Devi, What types of qualities should a guru and Sishya possess? Which is the most powerful mantra to get the absolute

कथं स चोपदेष्टव्य एतद् ब्रूहि नमोऽस्तु ते।

श्रीः-

सर्वलक्षणसंयुक्तो ब्राह्मणो वेदपारगः॥ ३०॥

kathaṁ sa copadeṣṭavya etad brūhi namo'stu te |

śrīḥ-

sarvalakṣaṇasaṁyukto brāhmaṇo vedapāragaḥ || 30 ||

How it should be taught (initiated to a disciple). I bow to you, Kindly tell me all these.

Shri: One who has good lakshana, a brahmin well versed in vedas

षट्कर्मनिरतः शान्तः पञ्चकालरतः शुचिः।

पञ्चरात्रार्थविन्मौनी मन्त्राक्षरकृतश्रमः॥ ३१॥

ṣaṭkarmanirataḥ śāntaḥ pañcakālarataḥ śuciḥ |

pañcarātrārthavinmaunī mantrākṣarakṛtaśramaḥ || 31 ||

who performs and devoted to the six duties, santha, performing the rites at five different times in a day, pure, who is master of Pancharatra, silent, exerting(studying) to know the mantras and aksharas

न स्थूलो न कृशो ह्रस्वो न काणो नैव रोगवान्।

नान्धो न बधिरो मूढो न खल्वाटो न पङ्गुकः॥ ३२॥

na sthūlo na kṛśo hrasvo na kāṇo naiva rogavān |

nāndho na badhiro mūḍho na khalvāṭo na paṅgukaḥ || 32 ||

He should not be very fat or very thin or short. He should not be one eyed or sickly or blind in both eyes, or deaf or dull or bald crippled / lame

न हीनाङ्गोऽतिरिक्ताङ्गो न श्वित्री न च डाम्भिकः।

न क्रोधनो न दुश्चर्मा न लोभंहतचेतनः॥ ३३॥

na hīnāṅgo'tiriktāṅgo na śvitrī na ca ḍāmbhikaḥ |

na krodhano na duścarmā na lobhaṁhatacetanaḥ || 33 ||

He should not be without a limb or has extra limbs or a leper, or a bragger / hypocrite or wrathful / passionate or has skin disease or easily overcome by greed

अकुलीनं दुराचारं शठं जिह्मं च वर्जयेत्।

दयादान्तिशमोपेतं दृढभक्तिं क्रियापरम्॥ ३४॥

akulīnaṁ durācāraṁ śaṭhaṁ jihmaṁ ca varjayet |

dayādāntiśamopetaṁ dṛḍhabhaktiṁ kriyāparam || 34 ||

One should also avoid a preceptor who is not from a good family, wicked (having bad habits), cheat or crooked. He should have daya(kindness), self control, possessed of firm devotion, attentive in performing his duties

सत्यवाक्छीलसंपन्नं रेखाकर्मसु कौशलम्।

जितेन्द्रियं सुसंतुष्टं करुणापूर्णमानसम्॥ ३५॥

satyavākchīlasaṁpannaṁ rekhākarmasu kauśalam |

jitendriyaṁ susaṁtuṣṭaṁ karuṇāpūrṇamānasam || 35 ||

Truthful, who has good qualities, skillful in drawing work, who has won over his senses, contented and with a compassionate heart

आर्यलक्षणसंपन्नमार्जवं चारुहासिनम्।

एवंगुणगणाकीर्णं गुरुं विद्यात्तु वैष्णवम्॥ ३६॥

āryalakṣaṇasaṁpannamārjavaṁ cāruhāsinam |

evaṁguṇagaṇākīrṇaṁ guruṁ vidyāttu vaiṣṇavam || 36 ||

He should have all lakshanas of a honourable person, honest(straight forward) and has a pleasent smile. One with all the above gunas/qualities is to be known as a Vaishnava guru

शिष्यश्च तादृशो ज्ञेयः सर्वलक्षणलक्षितः।

क्षान्तिशीलं सुधीमन्तं क्रोधलोभविवर्जितम्॥ ३७॥

śiṣyaśca tādṛśo jñeyaḥ sarvalakṣaṇalakṣitaḥ |

kṣāntiśīlaṁ sudhīmantaṁ krodhalobhavivarjitam || 37 ||

The shishya should also  possess similar lakashanas. He should be patient, with keen intelligence and avoiding anger and greed

स्नानार्चनरतं नित्यं गुरुशुश्रूषणोद्यतम्।

विप्राग्निदेवपितृषु भक्तं तर्पणशीलिनम्॥ ३८॥

snānārcanarataṁ nityaṁ guruśuśrūṣaṇodyatam |

viprāgnidevapitṛṣu bhaktaṁ tarpaṇaśīlinam || 38 ||

Always devoted to (ordained duties such as)  bathing, worshipping, and active in the service of guru , devoted to brahmins, agni, devas and pitrus and has the quality of performing tarpanas ( to deva, pitru , rishi and others)

कुलीनं च तथा प्राज्ञं शास्त्रार्थनिरतं सदा।

ब्राह्मणं क्षत्रियं वैश्यं शूद्रं वा भगवत्परम्॥ ३९॥

kulīnaṁ ca tathā prājñaṁ śāstrārthanirataṁ sadā |

brāhmaṇaṁ kṣatriyaṁ vaiśyaṁ śūdraṁ vā bhagavatparam || 39 ||

He should be from a good family and prudent and always engaged in learning the meaning of satras. He may be a Brahamin, kshatiya, vysya or sudra devoted to Bhagavan (Vishnu)

ईदृग्लक्षणसंयुक्तं शिष्यमार्जवसंयुतम्।

वर्णधर्मक्रियोपेतां नारीं वा सद्विवेकिनीम्॥ ४०॥

īdṛglakṣaṇasaṁyuktaṁ śiṣyamārjavasaṁyutam |

varṇadharmakriyopetāṁ nārīṁ vā sadvievekinīm || 40 ||

Sishya with all the above qualities and possessing sincerity, irrespective of Varna, Dharma, Kriya differences  so long they are good and have discrimination(viveka) and to a lady too ..

विद्यादनुमते पत्युरनन्यां पतिमानिनीम्।

एवंलक्षणकं शिष्यमाचार्यो भगवन्मयः।

ज्ञापयेद्विधिवन्मन्त्रान् गुरुदृष्ट्या समीक्ष्य तु॥ ४१॥

vidyādanumate patyurananyāṁ patimāninīm |

evaṁlakṣaṇakaṁ śiṣyamācāryo bhagavanmayaḥ |

jñāpayedvidhivanmantrān gurudṛṣṭyā samīkṣya tu || 41 ||

who is learned, got her husband's permission, respects her husband and undeviating from her duties. After getting a shisya with all the lakshans, the acharya, who is bhagavath svarupam, shall teach as per the rules all the mantras seen by guru judiciously

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे गुरुशिष्यलक्षणं नाम एकविंशोऽध्यायः॥

iti śrīpāñcarātrasāre lakṣmītantre guruśiṣyalakṣaṇaṁ nāma ekaviṁśo'dhyāyaḥ ||

Thus ends the twenty first chapter named Guru Shishya Lakshanam in Lakshmi Tantram of Pancharatra Saram