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