Nirruttara - Purpose of doing so. If you are willing to lend a hand in translation, pls PM me.

[Guest guest]

"Your Sanskrit you say is high school level. Mine is LKG, but still I

can attempt a fair translation of the text you are so willing to share.

Anuvivaksha bhavatyeva mayi, yadyapyaham kartum arhah vaa na vaa iti

prashnah udaagacchati. Anuvaadah sukarah tathaa sugamah kim iti

paathaarthinaah bruvantu.

 

Om Namstripurasundari"

 

Please no Shri, I am just a try hard in HER sadhana. You also forget that High School Students (well in my case) arent too eager to learn. At best, my knowledge of sanskrit is inelegant and awkward even to myself. These Tantras are the fruits of sadhana of either one exceptional Devotee of Maa or the sacrifice of a whole parampara; where the knowledge was slowly collected, distilled and refined. No tantric work written so far, that I have come across, can I say is perfect. However they are very helpful and should be respected as scripture that is second to none. For too long many shakhAs have claimed theirs is the perfect knowledge, the absolute truth. Perfection to the individual is highly subjective and in the case of Devi sadhana, there are no such things as "enough" or "perfect". We aspire towards something that is limitless therefore we can not ascribe any limitations of HER Person or the method of approaching Her.

 

I need lots of help in the translation of these texts. There are a lot of tantras that I want accessible to everyone. The best thing about a joint effort is that everyone can contribute their own experiences and insight to just tasks which will make the reading and understanding of these Tantras and indeed the Sadhana of Bhagawati much more enjoyable. I dont aim to propagate these Tantras, people join this group out of thier own will. It is the innate quality to perfect ourselves in her sadhana that units us as a community. SHE unites us and glues us with her Love. SHE is unconditional, we are the ones who make the conditions. Lets all come together and finish off what ever we can in Her name. There are and will be no credit to the uploading of these tantras, Save her Name. My purpose is simple, once I was lost and it took me a lot of hard work to find my Master. I am happy now and my journey involved the study of these texts. I hope that others also find completion by

studying these beautiful scriptures.

 

PLEASE SEND ME A PRIVATE EMAIL AND I WILL BATCH SEND ALL TANTRAS THAT I AM UPLOADING in ITRANs or scanned form. I can even scan a vast majority of them and email, so people can be working on seperate projects. It would be excellant if we can finish Brihannila and Nirruttara before the end of June. Then the focus can be put on Netra Tantra.

The uploading is concurrent, by no means do I have completely compiled tantras here. All I have are the sanskrit hardcopy, which I read and itrans, as well as recheck to see for errors.

 

===Purpose of actually wanting to put all the tantras online:===

 

I think it is the responsibility of Bhaktas of Devi to help out other Bhaktas as much as possible. Lot of people have false notions about Bhagawati Kali both in the Saguna ShringAra rAsa and also tantric puja. I mean I am not in too good a position myself. My guru is hundreds of miles away and at that I do not have purna diksha in MY krama.

I think just following tantras is probably the most idiotic thing to do, without proper diksha and upadesha from a real Guru. But from personal experience, those seeking a Guru should basically have the following understanding:

 

Knowledge of the major tantras and their practices provides good leverage in terms of discriminating the false masters from the true Kaula Nathas. It is my personal opinion that one should have a good scriptural grounding on the major tantric, vedantic and yogic texts, followed by strong personal Puja and adoration of Bhagawati with all those means which do not necessarily require a Guru.

 

Simple Puja to her with just namasmarana is actually the first thing that should be ideally taught even in parampara. One must garner the right bhava and devotion towards the Divine Mother and form a link of love with her prior to establishing Tantric protocol. Tantra is just that, it is protocol that one commits to under the guidance of a Master. I am not suggesting that people practice the methods within these tantras. It is disrespectful to the lives of those who actually complied this knolwedge. Respect HER and Respect those who LOVE HER. Someone complied this Tantra only because of HER LOVE.

Jaya Jaya TripurA

 

 

 

 

 

Radhakrishnan J <jayaarshree >

 

Friday, 29 December, 2006 7:09:55 AM

Re: Nirruttara Prathama Patala part A

 

 

 

 

 

 

 

 

 

 

 

Dear Shri Kartik

 

Your Sanskrit you say is high school level. Mine is LKG, but still I can attempt a fair translation of the text you are so willing to share. Anuvivaksha bhavatyeva mayi, yadyapyaham kartum arhah vaa na vaa iti prashnah udaagacchati. Anuvaadah sukarah tathaa sugamah kim iti paathaarthinaah bruvantu.

 

Om Namstripurasundari

 

JR

 

 

 

kartik gaurav <omkaaraya .au> wrote:

 

Just on a side note, its really hectic for me to do the translation and upping of the tantra. I dont have time to do both at a decent rate. If some other kaulas who have purna diksha/upadesha or even people good with sanskrit can do that, then I am willing to concentrate on just putting up the tantras online. I believe if others carry out the translation then we can have nirruttara, brihannila, tantra-raja, kularnava and parashurama kalpasutra available online for those who dont have access to them. I can then proceed to upload whatever little agamas I have with me.

 

 

 

Also, my ability to translate sanskrit to english is worse than a high school student's. Really it is atrocious so, I've just put in my two cents to supplement the HORRIBLE translation. A lot of the sanskrit I couldnt get into english, so I just ended up explaining the most important parts.

 

 

 

Jaya Shri Tripura!

 

 

 

jaya jaya mahAdeva shambho AUM namaH kuleshvarI

 

 

 

shrI niruttaratantraM

 

 

 

prathamaH paTalaH

 

 

 

shrIganeshAya namaH. AUM namaH paramadevatAyay

 

 

 

shrI devyuvAcha

 

 

 

siddhavidyAH purA

 

proktastantramantra dikAni cha.

 

 

 

nAnAbhAvaprabhedena

 

samshayo jAyate prabho.. ..1..

 

 

 

The revered Goddess speaks – previously you had [Lord Shiva]

 

disseminated the perfect vidyas, and composed the tantras and mantras. However,

 

due to their variation and established duality* I have manifested doubts, oh

 

lord.

 

 

 

--My two cents:

 

 

 

*bhAvabhedana can be taken as variation or duality in

 

something which is otherwise continual.

 

 

 

1. In krama, what happens is that practitioners are directed

 

from one sadhana to another; usually with nothing carrying on. During such

 

transitions there is naturally going to be some apprehension and doubt [i.e.. in

 

conventional Kali kula we have this type of krama: chintAmani kAli vidya,

 

mantra rAja of Kali, panchAkshari of ugra Tara,

 

shodashAkshari of RajarajeshwariI, shodashAkshari of Chinnamasta and then final

 

kulAbhisheka]

 

 

 

2. By contemplating on a variety of different methods

 

sometimes the individual becomes perplexed as different mantras can invoke

 

different behavior of the kula kundalini. In this respect, the kundalini can be

 

asking the shiva chita

 

of the practitioner, as to what is the ideal and absolute nature for it to

 

conform to.

 

 

 

bhAvabedena kathaya

 

lokanistArakAraka.

 

 

 

sarveSAM

 

sharaNaM tantrasiddhAntaM viSNusammataM. .2..

 

 

 

Please discuss this variation, oh savior (deliverer) of the

 

world, for the collected consciousness of this world.

 

 

 

--

 

 

 

Very difficult to put into English- However I believe that

 

this verse is simply suggesting that with elaboration on why and how mantras as

 

well as tantras differ in both their intrinsic (meditational, philosophical) as

 

well as their extrinsic (their actual physical nature) properties, we can come

 

to a conclusive understanding of the mechanism in which they act on the

 

practitioner. By understanding this, we get an overall understanding of the

 

larger process throughout the krama, and through this we come to a state of

 

harmony with our upAsana.

 

 

 

AsAmArAdhanA kena

 

bhAvena parijAyate.

 

 

 

AsAM vA prakritiH

 

kApi tasya va kiddhashI kriyA.

 

 

 

tat prakAshaya smyag

 

me yena yAmi niruttaram.. 3..

 

 

 

How does one practice and reach the meditative condition,

 

how does one perpetuate it? What is the process, the mechanism the protocol?

 

 

 

Please enlighten me on these matters so that I may alleviate

 

my doubt.

 

 

 

--

 

 

 

The tantra is not asking about why sadhana or upAsana should

 

be undertaken. This suggests that it is a tantra there to guide those who have

 

already been given diksha and upadesha about what the ultimate goal is for

 

their siddhanta. Not every tantra suggests or alludes to the notion of union

 

with the parAmAtma. The previous two verses, within their inquiry also invoke

 

the question of what is the aim of practicing tantra, however this is subtly imbedded

 

in the question “Why and what are the variations amongst the tantras and

 

mantras”. One just variation would be the actual aim, this follows suite with

 

the physical properties of the upAsana (differences in the wording, bijas,

 

spandha of the mantras; rituals, yantras, devatas and dhyanas of the tantras).

 

This verse is an enquiry about how does one cause the state of meditation or

 

prayer to occur? How does one perpetuate it? What is the context, the actually

 

mechanistic nature of the practice? What is the physical protocol to attaining

 

this meditative condition?

 

 

 

The last verse suggests a preexisting state of doubt,

 

meaning that maybe the practitioner or siddha who composed this tantra might

 

have come across some intrinsic doubt/conflict of interest. This whole tantra

 

is about relaying the fundamental basics of tantra, why the rituals are done

 

and the most simplistic method of conducting them. It reorganizes preexisting

 

ideas and practices for the practitioner so that any doubt may be alleviated.

 

 

 

shrI shiva uvAcha

 

 

 

sarvasAM

 

siddhavidyAnAM prakritirdaxiNA priye.

 

 

 

divyayrvA

 

vIrabhAvayrvA chintayeddaxiNAM shubhAM..4..

 

 

 

divyabhAvaishcha vIraishcha

 

kAlIkulaM vichintayet.

 

 

 

shrIkulNcha tribhiH

 

sarveshichintayet kulasundari. .5..

 

 

 

The revered Lord spoke – Oh beloved, all the perfect

 

knowledge (siddha vidya- reference to perfect mantras) have daxiNA (primary

 

emanation of Goddess Kali) as their prakriti (context, mode of action). It is

 

auspicious to contemplate upon daxiNA via the divine perspective (divya bhava)

 

or the heroic perspective (vIra bhava).

 

 

 

The family of kAlI need be contemplated upon with the divine

 

or heroic mentality. The family of shrI can be contemplated in all three forms,

 

oh beauty of the kulA.

 

 

 

--

 

 

 

bhAvabhedana is a reference to

 

the partition of the continual nature of Tantra. This refers to the various

 

ways in which the Tantric knowledge can be implemented. There are three

 

commonly understood methods of implementing most Tantric knowledge in the Kaula School.

 

The divya; the vIra; the pashu. Lord Shiva gives further elaboration on each

 

throughout the tantra. Nirruttara focuses on Dakshina Kali as the central

 

deity, and here talks about the three modes of externalized worship that is

 

possible in propitiating the Goddess either in the Kali Kula [Kali and closely

 

associated emanations] or the Shri Kula [Lalita and her associated emanations].

 

There is absolutely no real duality between the two, most krama pertaining to

 

Dakshina have Lalita as the third or “Red Faced” Kali. In most krama of Lalita:

 

Matangi, Shyama, Kurukulla or Kameshwari are invoked. It is important to note

 

that all of these four goddess have virAbhava as their standard form of

 

worship. Many mantras of Matangi and Kurukulla for instance cannot be

 

accomplished without the offering of Makaras. This is holds true for Shri Matangi

 

mantras to which Dakshinamurti is Rishi. However there are still a lot of

 

systems of worship which offer alternatives, such as Parashurama Kalpasutras. Also

 

some hold the belief that Maheshwari Dakshina Kali is strongly associated with

 

the kAdi component of shodashAkshari; some sahashranamas toBhagawati Kali

 

ascribe the Kadi vidya to her.

 

 

 

kAlI tArA raktakAlI bhuvanA mahiSamardinI.

 

 

 

tripurA tvaritA durgA

 

vidyA pratyangirA tatha..6..

 

 

 

kAlIkulaM samAkhyAtaM

 

shrIkulaNcha tataH paraM.

 

 

 

sundarI bhairavI bAlA

 

bagala kamalApi cha..7..

 

 

 

dhUmAvatI cha mAta~NgI

 

vidyA svapnAvatI priye.

 

 

 

madhumatI mahAvidyA

 

shrIkulaM paribhASitaM. .8..

 

 

 

Kali, Tara, Rakta-Kali, Bhuwana, Mahishamardini, Tripura,

 

Tvarita, Durga, Vidya, Pratyangira all constitute the Kali Kula (The Family of

 

Kali).

 

 

 

Sundari, Bhairavi, Bala, Bagala, Kamala, Dhumavati, Matangi,

 

Swapneshwari, Madhumati and Maha Vidya constitute the Shri Kula.

 

 

 

latAyAM pujayet kAlIM

 

nIle nIlasaraswatIM.

 

 

 

kAlikaiva latAmUlA

 

nIlamUla cha tAriNI..9..

 

 

 

ubhayorubhoyoH pujA

 

sa pUjA moxadAynI.

 

 

 

vishiSTA

 

chenmahAsiddhirdevA nAmapi durlabhA..10. .

 

 

 

Within Lata, one should worship Kali. Within the blue

 

element one should worship Neelasaraswati. The fundamental basis of Kali puja is

 

Lata, likewise for Neelasaraswati it is blue/neela.. However so worships in

 

such a prescribed manner attains liberation.

 

Such worship is unattainable to even the Celestial beings.

 

 

 

--

 

 

 

Lata refers to a variety of things. It is a nadi, a creeper

 

and also is in reference to a woman. I am of the opinion that it refers to a

 

specific dark blue creeper endemic to the himAchal Pradesh. It’s leaves very

 

much look like a sword / bent tongue and it is used in a lot of different rituals.

 

I don’t think I am at liberty to give out the actual name of this plant so

 

easily. However, Nila most definitely can be taken as a reference to the vaTa

 

or rudraksha tree. These plants are sacred to their respective deities. Both of

 

these also refer to nadis very similar in nature to shushumna. Since shushumna

 

is considered to be maha shmashana.

 

 

 

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