23. Matruka Prakasha
त्रयोविंशोऽध्यायः
मातृका प्रकाशः
trayoviṁśo'dhyāyaḥ
mātṛkā prakāśaḥ
Chapter 23
Matruka Prakasha
श्रीः-
व्यापकं यत् परं ब्रह्म लक्ष्मीनारायाणं
महत्।
अहंता परमा तस्य शक्तिर्नारायाणी ह्यहम्॥
१॥
śrīḥ-
vyāpakaṁ yat paraṁ
brahma lakṣmīnārāyāṇaṁ mahat |
ahaṁtā paramā tasya śaktirnārāyāṇī
hyaham || 1 ||
Shri: I am the supreme sakti of narayana
and ahantha of the great, all pervading, supreme brahman Lakshmi-Narayana
अनुग्रहाय लोकानामहमाचार्यतां गता।
संकर्षणस्वरूपेण शास्त्रं प्रद्योतयाम्यहम्॥
२॥
anugrahāya lokānāmahamācāryatāṁ
gatā |
saṁkarṣaṇasvarūpeṇa śāstraṁ
pradyotayāmyaham || 2 ||
As a favour to the worlds, I became the
teacher and in the form of Samkarshana, I illuminate the sastras
पुनश्च गुरुमूर्तिस्था सम्यग्विज्ञानशालिनी।
शक्तिमय्या स्वया दृष्ट्या करुणामन्त्रपूर्णया॥
३॥
punaśca gurumūrtisthā
samyagvijñānaśālienī |
śaktimayyā svayā dṛṣṭyā
karuṇāmantrapūrṇayā || 3 ||
Again, as guru with true knowledge, with
my look full of sakti and my means of mantras full of karuna(empathy)
पालयामि गुरुर्भूत्वा शिष्यानात्मोपसर्पिणः।
तस्माज्ज्ञेयः सदा शिष्यैराचार्योऽसौ
मदात्मकः॥ ४॥
pālayāmi gururbhūtvā śiṣyānātmopasarpiṇaḥ
|
tasmājjñeyaḥ sadā śiṣyairācāryo'sau
madātmakaḥ || 4 ||
protect in the form guru, the shishyas
who approach me. Hence shishyas should always consider the guru as myself
शिष्यं संज्ञापयेन्मन्त्रान् यथा तदवधारय।
आदौ शुद्धे समे स्निग्धे देशे भूदोषवर्जिते॥
५॥
śiṣyaṁ saṁjñāpayenmantrān
yathā tadavadhāraya |
ādau śuddhe same
snigdhe deśe bhūdoṣavarjite || 5 ||
How to teach the mantras to the shishyas
that be understood. First in a clean, level, smooth place, avoiding places with
defects in bhoomi
वर्णानुरूपवर्णाढ्ये गोमयेनोपलेपिते।
धूपिते शल्यनिर्मुक्ते गन्धपुष्पाद्यलंकृते॥
६॥
varṇānurūpavarṇāḍhye
gomayenopalepite |
dhūpite śalyanirmukte
gandhapuṣpādyalaṁkṛte || 6 ||
coloured as per the class(varna), smeared
with cowdung, with dhoopa, without any thorns, decorated with sandal paste,
flowers and others
पञ्चगव्येन संसिक्ते चन्दनाद्यनुलेपिते।
सुमृन्मयीं च घटिकां केवलैः कुसुमैः
शुभैः॥ ७॥
pañcagavyena saṁsikte
candanādyanulepite |
sumṛnmayīṁ ca ghaṭikāṁ
kevalaiḥ kusumaiḥ śubhaiḥ || 7 ||
mositened by panchagavyam, smeared with
sandal paste and others, one small earthern pot with beautiful flowers
प्रणवादिनमोऽन्तेन स्वेन मन्त्रेण
पूजयेत्।
व्याहृत्या परिजप्याथ पूर्वया प्रणवाद्यया॥
८॥
praṇavādinamo'ntena
svena mantreṇa pūjayet |
vyāhṛtyā parijapyātha
pūrvayā praṇavādyayā || 8 ||
should be worshipped with my own mantra
starting with Pranavam and ending with Nama. Again repeating the first
vyahruthi preceded by Pranavam
मृदं भूमौ प्रसार्याथ गन्धधूपाधिवासितम्।
चतुरश्रं सुवृत्तं वा द्विहस्तं हस्तमेव
वा॥ ९॥
mṛdaṁ bhūmau prasāryātha
gandhadhūpādhivāsitam |
caturaśraṁ suvṛttaṁ vā
dvihastaṁ hastameva vā || 9 ||
the smooth mud should be sprinkled on the
ground fragrant with incense, dhoopa and others. Either a square or well
rounded measuring two cubits (tamil muzham) or one cubit(tamil jaan)
सुसमं मातृकापीठं कृत्वा प्रस्तारयेत्तु
ताम्।
एकैव भिन्नवर्गा या देवी पञ्चदशाक्षरा॥
१०॥
susamaṁ mātṛkāpīṭhaṁ kṛtvā
prastārayettu tām |
ekaiva bhinnavargā yā
devī pañcadaśākṣarā || 10 ||
all equal Mathrukapetam be made there. The single devi with different
vargas represented by the fifteen letters
मन्त्राणां जननी साक्षान्मम शब्दमयी
तनुः।
पद्माकारेण वा मन्त्री चक्राकारेण
वा स्तरेत्॥ ११॥
mantrāṇāṁ jananī sākṣānmama
śabdamayī tanuḥ |
padmākāreṇa vā mantrī
cakrākāreṇa vā staret || 11 ||
the mother of all mantras and she is me,
myself with the body of sound. The mantra worshipper should draw in the form of
lotus or cakra
पौरुषे चक्ररूपं तु पद्मीं लक्ष्मीमनुक्रमेत्।
अग्नीषोममयी शक्तिर्विसृष्टाख्या द्विरष्टधा॥
१२॥
pauruṣe cakrarūpaṁ tu
padmīṁ lakṣmīmanukramet |
agnīṣomamayī śaktirvisṛṣṭākhyā
dviraṣṭadhā || 12 ||
(if it refers to ) purusha the form
should be cakra and lotus when it refers to lakshmi. The sakthi having agni and
soma is known as visrushta made of sixteen letters
स्वराख्यां तां लिखेत्पत्रमरं वा पूर्वदिग्गतम्।
पृथिव्यादिपुमन्ता ये पञ्च वर्गास्तु
कादयः॥ १३॥
svarākhyāṁ tāṁ
likhetpatramaraṁ vā pūrvadiggatam |
pṛthivyādipumantā ye
pañca vargāstu kādayaḥ || 13 ||
To the east, (one) should draw either
petals or spokes to represent her called as svara. The five groups ka and
others starting From Prithvi and ending with Pumanta
अग्न्यादिवायुपर्यन्ते तां लिखेदरपत्रवत्।
अन्तःस्थधारणारूपं यादिवान्तचतुष्टयम्॥
१४॥
agnyādivāyuparyante tāṁ
likhedarapatravat |
antaḥsthadhāraṇārūpaṁ
yādivāntacatuṣṭayam || 14 ||
are to be drawn from agneyam to vayu
either as petals or spokes. The four letters starting with ya and ending with
va which represents the inner dharana form
उदग्गतं लिखेत् पत्रमरं वा पूर्ववद्बुधः।
शाद्यं क्षान्तं तुरीयान्तं यदुक्तं
ब्रह्मपञ्चकम्॥ १५॥
udaggataṁ likhet
patramaraṁ vā pūrvavadbudhaḥ |
śādyaṁ kṣāntaṁ turīyāntaṁ
yaduktaṁ brahmapañcakam || 15 ||
should be drawn by the wise in the north
side either as petals or as spokes as described earlier. Starting with sha and
ending with ksha which ends with Turiyam is said to represent the five brahmas
तल्लिखेदैशदिक्संस्थमरं पत्रमथापि
वा।
शब्दाख्यं यत्परं ब्रह्म ज्योतिर्मयमनामयम्॥
१६॥
tallikhedaiśadiksaṁsthamaraṁ
patramathāpi vā |
śabdākhyaṁ yatparaṁ
brahma jyotirmayamanāmayam || 16 ||
should be drawn in the isanyam(north
east) side in the form of petals or spokes. That brahman called as sabda which
is made of light
ध्यायेदालोकरूपेण पर्यन्ते चक्रपद्मयोः।
प्रणवाद्यैर्नमोऽन्तैस्तैरक्षरैस्तत्त्वसंज्ञकैः॥
१७॥
dhyāyedālokarūpeṇa
paryante cakrapadmayoḥ |
praṇavādyairnamo'ntaistairakṣaraistattvasaṁjñakaiḥ
|| 17 ||
should be meditated as splendourous light
in the chakra or the lotus. Starting with Pranavam and ending with Nama with
the letters known as tattvas
प्रकृतिं त्वर्चयेत्तत्र तत्त्वरूपां
तु मां बुधः।
ततस्तत्कर्णिकामध्ये चिन्तयेन्मन्त्रमातृकाम्॥
१८॥
prakṛtiṁ
tvarcayettatra tattvarūpāṁ tu māṁ budhaḥ |
tatastatkarṇikāmadhye
cintayenmantramātṛkām || 18 ||
the wise worship me - Prakriti in the
form of tatvas. Then in the middle of the pericarp (the part of the petal
attached to the lotus stem) of the lotus
meditate on the mother of all mantras
अनादिनिधनां देवीमहंतां पुरुषोत्तमीम्।
पाशाङ्कुशधरां देवीं पद्मिनीं पद्ममालिनीम्॥
१९॥
anādinidhanāṁ devīmahaṁtāṁ
puruṣottamīm |
pāśāṅkuśadharāṁ devīṁ
padminīṁ padmamālinīm || 19 ||
who has neither the begining or end
(eternal), devi ahantha , the wife of purushottama, who is holding pasa (the
rope) angusa (goad stick), devi, padmini, wearing garland made of lotus
प्रसन्नां पद्मगर्भाभां सर्वलोकमहेश्वरीम्।
वर्णप्रकॢप्तावयवां वर्णालंकारभूषिताम्॥
२०॥
prasannāṁ padmagarbhābhāṁ
sarvalokamaheśvarīm |
varṇaprakḷptāvayavāṁ
varṇālaṁkārabhūṣitām || 20 ||
tranquil, having complexion of the lotus
interior, the great goddesss of all the worlds, whose body is made of arranged
words/letters and is decorated with ornaments of words/letters
शब्दब्रह्म तनुं विद्यात् प्रणवं तु
शिरः स्मरेत्।
अ आ इति भ्रुवौ विद्यादि ई विद्यात्तु
चक्षुषी॥ २१॥
śabdabrahma tanuṁ vidyāt
praṇavaṁ tu śiraḥ smaret |
a ā iti bhruvau vidyādi
ī vidyāttu cakṣuṣī || 21 ||
Know her body as sabda brahman. Think her
head as Pranavam; know a and aa as her eye brows; know i and ii as her eyes
उ ऊ कर्णौ ऋ ऋ नासापुटावन्यौ कपोलकौ।
ए ऐ ओष्ठौ च विज्ञेयौ ओ औ दशनपङ्क्तिके॥
२२॥
u ū karṇau ṛ ṛ nāsāpuṭāvanyau
kapolakaue |
e ai oṣṭhau ca vijñeyau
o au daśanapaṅktike || 22 ||
u and uu are her ears, R^i and R^ii as
her nostrils; L^i and L^ii are her cheeks. Know e and ai as her lips; o and au
as the two rows of her teeth
अं जिह्वामः समुच्चारं कचवर्गौ करौ
स्मरेत्।
टतवर्गौ पदौ विद्यात् पफौ पार्श्वे
स्मरेद्बुधः॥ २३॥
aṁ jihvāmaḥ samuccāraṁ
kacavargau karau smaret |
ṭatavargau padau vidyāt
paphau pārśve smaredbudhaḥ || 23 ||
am is her tongue; aha her
speech(pronunciation/utterance); consider the groups of ka and ca as her hands.
Know the groups of ta and tha for her two legs and the wise consider pa and pha
as her two sides
बभौ पश्चात्पुरोभागौ मं नाभिं परिचिन्तयेत्।
प्राणोष्माणौ यरौ विद्याल्लं हारं
परिचिन्तयेत्॥ २४॥
babhau paścātpurobhāgau
maṁ nābhiṁ paricintayet |
prāṇoṣmāṇau yarau vidyāllaṁ
hāraṁ paricintayet || 24 ||
ba and bha are the front and rear parts
and ma is to be thought of as her navel. know ya and ra as her prana and body
temperature;think of la as her necklace
वकारं कटिसूत्रं तु कुण्डले तु शषौ
स्मरेत्॥
सकारं हृदयं विद्याद्धृदयस्थं तु हं
स्मरेत्॥ २५॥
vakāraṁ kaṭisūtraṁ tu
kuṇḍale tu śaṣau smaret ||
sakāraṁ hṛdayaṁ vidyāddhṛdayasthaṁ
tu haṁ smaret || 25 ||
Think of va as her girdle(Waist band);
think of sa and sha as her ear rings; know sa as her heart and think of ha as her
soul (in the heart)
प्रसरन्तीं प्रभां विद्यात् क्षकारं
विद्युदुज्ज्वलाम्।
रङ्गं नासाग्रगं विद्याद्यमाख्यं हृदये
स्मरेत्॥ २६॥
prasarantīṁ prabhāṁ
vidyāt kṣakāraṁ vidyudujjvalām |
raṅgaṁ nāsāgragaṁ vidyādyamākhyaṁ
hṛdaye smaret || 26 ||
Know her shining lightning radiating
prabha (halo) as ksha. Nasal modification of vowels(rangam) be know as her nose
tip and the letter pair as her heart
जिह्वामूलीयकं जिह्वामूले विद्यादनन्तरम्।
उपध्मानीयकं विद्यादोष्ठयोः क्रमशस्तथा॥
२७॥
jihvāmūlīyakaṁ jihvāmūle
vidyādanantaram |
upadhmānīyakaṁ vidyādoṣṭhayoḥ
kramaśastathā || 27 ||
know the Letters formed at the root of
the tongue as the letters at the root of her tongue. know the Visarga as pronounced before the
letters p and ph (upadhmaniyakam) as lingering in graded order between her lips
शुभैर्वर्णमयैः पद्मैरग्नीषोममयैः
कृताम्।
बिभ्रतीं वनमालां च कण्ठात्पादावलम्बिनीम्॥
२८॥
śubhairvarṇamayaiḥ
padmairagnīṣomamayaiḥ kṛtām |
bibhratīṁ vanamālāṁ ca
kaṇṭhātpādāvalambinīm || 28 ||
wearing vanamala which is of beautiful
lotuses made of letters containing agni and soma hanging from shoulder to feet
अग्नीषोमार्ककोट्याभं स्फुरद्रत्नविभूषितम्।
मकुटं चिन्तयेद्विद्वान् हकारं पारमेश्वरम्॥
२९॥
agnīṣomārkakoṭyābhaṁ
sphuradratnavibhūṣitam |
makuṭaṁ cintayedvidvān
hakāraṁ pārameśvaram || 29 ||
The sparkling gems embedded crown of her
which is radiant as crores of agni, moons and suns to be regarded by the
learned as ha of the supreme lord
एवं संस्मृत्य तां देवीं मातृकां मन्त्रमातरम्।
पूजयेदर्घ्यपुष्पाद्यैरों नमो मन्त्रमातृके॥
३०॥
evaṁ saṁsmṛtya tāṁ devīṁ
mātṛkāṁ mantramātaram |
pūjayedarghyapuṣpādyairoṁ
namo mantramātṛke || 30 ||
Having regarded the devi mattruka, the
mother of all mantras as above, should worship her with argyam, flowers etc (by
saying the mantra) Om namo mantramatruke
इदमर्घ्यं गृहाणेति भोगैरेवमनुक्रमात्।
ततः कृताञ्जीलः प्रह्वः प्रणम्याष्टाङ्गवद्भुवि॥
३१॥
idamarghyaṁ gṛhāṇeti
bhogairevamanukramāt |
tataḥ kṛtāñjīlaḥ
prahvaḥ praṇamyāṣṭāṅgavadbhuvi || 31 ||
idam argyam grahAna. Similarly food items
also to be offered in the order. Then one should do sastanga namaskaram (with
palms together prostrating with eight parts of the body touching the ground)
पद्मस्थे पद्मनिलये पद्मे पद्माक्षवल्लभे।
सर्वतत्त्वकृताधारे मन्त्राणां जननीश्वरि॥
३२॥
padmasthe padmanilaye
padme padmākṣavallabhe |
sarvatattvakṛtādhāre
mantrāṇāṁ jananīśvari || 32 ||
O Padma, Who sit on lotus, whose house is
lotus, who is the consort of lotus eyed lord, the root of all tatvas, the
mother and goddess of all mantras
व्याकुरु त्वं परं दिव्यं रूपं लक्ष्मीमयं
मम।
प्रार्थ्यैवं प्रयतो मन्त्री स्वयं
लक्ष्मीमयो भवेत्॥ ३३॥
vyākuru tvaṁ paraṁ
divyaṁ rūpaṁ lakṣmīmayaṁ mama |
prārthyaivaṁ prayato
mantrī svayaṁ lakṣmīmayo bhavet || 33 ||
Reveal your supreme divine form of
Lakshmi to me. By doing this prayer as above one finally identifies himself as
lakshmi herself.
मातृकाकृतविन्यासः स्वयं सन्मातृकामयः।
उद्धरेदीप्सितं मन्त्रं शिष्यस्योपदिशेत्ततः॥
३४॥
mātṛkākṛtavinyāsaḥ
svayaṁ sanmātṛkāmayaḥ |
uddharedīpsitaṁ mantraṁ
śiṣyasyopadiśettataḥ || 34 ||
After arranging on the matruka and
identifying himself as matruka, the teacher, should then invoke the desired
mantra and teach it to his disciples
बीजपिण्डात्मका मन्त्रा मन्त्रेषु
श्रेष्ठतां गताः।
तत्र श्रेष्ठानि बीजानि पिण्डेभ्योऽपि
सुरेश्वर॥ ३५॥
bījapiṇḍātmakā mantrā
mantreṣu śreṣṭhatāṁ gatāḥ |
tatra śreṣṭhāni bījāni
piṇḍebhyo'pi sureśvara || 35 ||
Amongst the mantras that which have both
bija and pinda are considered superior(sreshta). O sureswara, amongst these the
bijas are superior to pindas
बीजेषु रत्नभूतानि सप्त बीजानि वासव।
तारकः प्रथमं बीजं द्वितीयं तारिका
स्मृता॥ ३६॥
bījeṣu ratnabhūtāni
sapta bījāni vāsava |
tārakaḥ prathamaṁ bījaṁ
dvitīyaṁ tārikā smṛtā || 36 ||
O Vasava, the jewel amongst these bijas
are seven. Taraka is the first bija, the second one is known as tarika
तयोस्तु तेजसा तुल्यं तृतीयमनुतारिका।
चतुर्थं तु जगद्योनिः परमं बीजमुच्यते॥
३७॥
tayostu tejasā tulyaṁ
tṛtīyamanutārikā |
caturthaṁ tu jagadyoniḥ
paramaṁ bījamucyate || 37 ||
The third anutarika is as brilliant as
the two previous ones. The fourth is jagatyoni which is said to be the supreme
bija
प्राद्युम्नं पञ्चमं बीजं षष्ठं सारस्वतं
मतम्।
महालक्ष्मीमयं बीजं सप्तमं परिकीर्तितम्॥
३८॥
prādyumnaṁ pañcamaṁ bījaṁ
ṣaṣṭhaṁ sārasvataṁ matam |
mahālakṣmīmayaṁ bījaṁ
saptamaṁ parikīrtitam || 38 ||
The fifth bija is pradyumna and the sixth
is sarasvata and the seventh bija is proclaimed as the one that contains
mahalakshmi
स्थूलसूक्ष्मपरत्वं तु प्रतिस्वं परिकीर्तितम्।
त्वं शक्रावहितो भूत्वा शृणु बीजान्यनुक्रमात्॥
३९॥
sthūlasūkṣmaparatvaṁ
tu pratisvaṁ parikīrtitam |
tvaṁ śakrāvahito bhūtvā
śṛṇu bījānyanukramāt || 39 ||
The gross , subtle and the superiority of
each mantra will be described seperately. O Sakra, listen with attention the
bijas and their descriptions
इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे
मातृकाप्रकाशो नाम त्रयोविंशोऽध्यायः॥
iti śrīpāñcarātrasāre
lakṣmītantre mātṛkāprakāśo nāma trayoviṁśo'dhyāyaḥ||
Thus ends the twenty third chapter named
Matruka Prakasa in Lakshmi Tantra of Pancharatra Saram
