Robert Peck's Rudrayamala

The Rudrayamala

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The Rudrayamala with Sanskrit Translations and Comments by Robert L. Peck © 2012 The Rudrayamala is the only Sanskrit document that was publicly condemned during the colonization of India by the British. In the Introduction of A Sanskrit-English Dictionary (1899) the author, Monier Monier-Williams, singles out the Rudrayamala “as neither worth editing nor translating.” However, the Preface also states that the author was appointed to the prestigious Boden Chair of Oxford which had the object “to proceed in the conversion of the natives of India to the Christian Religion.” The Preface also contains a testimonial that, “Indian missionaries generally owe him a large debt of gratitude.” Naturally, the authors of this book, seeking unadulterated Sanskrit documents, had to translate the forbidden document describing the ancient methods of controlling the body. The resulting translation was also found to describe the philosophy of the little publicized egalitarian and highly developed utopia existing in the Indus Valley over four millennia ago. The Rudrayamala is largely unavailable today, no doubt because of its suppression. I, however, attained a copy of it buried in a text which I received from an anonymous individual in India. This book, Paråtr¡ßikå Vivara∆a1, means “Explaining the Supreme Trinity” and was written by the 11th century writer, Abhinavagupta. It contains 103 pages of Devanågar¡ Sanskrit text which supposedly explains the enigmatic and very brief Rudrayamala of only five pages. The book’s 103 pages of commentary appear to offer assistance in translating the Rudrayamala by offering the many possible meanings of its various incorporated words, yet Abhinavagupta does not translate the original verses. He may have chosen to use this form of writing to keep the contents secret. His book could readily be overlooked by censors as being only another pagan, sexually deviant document not worthy of special mention. Thanks to Abhinavagupta, the inner Rudrayamala has managed to survive. The Rudrayamala was chanted long before it was written down, and the structure of its Sanskrit verses also led to its preservation over the millennia. Its thirty-six verses, or ßlokas, are unrhymed yet rhythmic and consist of two lines with 16 syllables each. This ßloka format eased its memorization as well as maintained the purity of meaning. Secrecy also could be maintained by joining certain words together which could result in the formation of a third word thereby hiding the original two words. I am confident in my translation of the Rudrayamala because I noted that its critical words were repeated with different usages to assure their understanding, and I have experienced the phenomenon that the words reference. Interested readers with a Sanskrit dictionary can validate my translations because I include all of the Sanskrit words and maintain a consistent and logical meaning. This ancient document, like modern scientific writings, requires a discipline in reading.

1

Paråtr¡ßikå Vivara∆a, Singh, Jaideva, transl. Motilal Banarsidass, 1988 1

The importance and power of the inner document is evidenced by the titles associated with it. The chief title, the Rudrayamala, indicates its age because Rudra disappeared and was replaced with the god Siva in later times. The word yamala means “paired or dual” so this title can be interpreted to state that the document is a fundamental treatise described in two separate sections. The first part consists of six short ßlokas and is called the Paråtr¡ßikå or the Supreme Trinity. The second part is called the Paråtriµßikå or the Thirty Ílokas on the Supreme. These succinct thirty-six ßlokas provided apothegms for later religion, philosophy and science describing how an individual can fully adapt to life, evolve and then become as a god with the power to create and change the world. The Paråtr¡ßikå (the first six) can be understood as introducing the well known terms Mind, Soul and Heart as separate and controlling powers within the individual which we unconsciously address in our inner mental chatter. The Paråtriµßikå (the next thirty) describes how to use one’s Mind, Heart and Soul to optimize life. Firstly, they can separate out one’s intention from the multitude of desires and imaginations. Secondly, the Soul and Mind can modify this intention to be compatible with the present, past and future. Then, as old religious writings state, the Heart can take this purified and modified intention and make it manifested as a certain reality. This sequence is often described as facing a problem with a constant procession of thoughts flowing through the brain until an image arrives which is known to be the answer. It is this process which leads to Abraham Maslow’s statement2 that inner-directed individuals can do no wrong. The manifesting of an intention by the Heart into the outer physical world is described in the Rudrayamala as requiring physical inner gut-churning. This inner churning is commonly experienced by individuals facing danger or a threat or by the lower motion of the body and sexual region during REM sleep. It is this ability to manifest intentions into powerful, creative and unexpected changes in the world which resulted in the attempt to keep the method of gaining the inner powers secret and only given to individuals who were sufficiently evolved to be able to control the inner powers. For example, popular religious or philosophical writings only state the power of placing something in the Heart, but cannot describe how that difficult process was to be done. The world used to be fully aware of intention that could be placed in the Heart. For a common example, people would give their word about performing some action which was universally accepted as Truth and in many cases manifested in very opposing situations. Law courts relied upon the promise on a Bible to accomplish the same purpose. In the modern age, the news media love to portray how a child’s statement of his or her intent to become something was eventually manifested. Individuals commonly have the awareness that when they do place something in their Heart, it does, in fact, become reality. Because of this power, teachers of the methods of gaining the power became concerned that it could fall into the hands of individuals who had not learned to overcome their own desire for power and fame and warned that such teachings must be kept secret. Leaders and controlling institutions developed a similar fear of the power of the Heart because it could be used to dethrone kings and destroy institutions. Therefore, they sought to divert or destroy any 2

The Third Force, Gobel, F., Grossman, 1970, Chapter 3

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The Rudrayamala

access of the masses to the power of the Heart. Their combined efforts resulted in the near complete absence of any available documents in the West that describe how to open the Heart or how to place an intention in the Heart.

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The Sanskrit and Literal word meanings of the Paråtr¡ßikå 1. Higher powers are acquired by a perceived radiation or feelings within one’s self resulting from merging with the state of Chaos or Mind. anuttaraµ kathaµ deva svata˙ kaulikasiddhidam / yena vi‰åtamåtreˆa khecar¥samatåµ vrajet //1 anuttara: divine, highest, principle. kathaµ: description, image. deva: from div: to shine, radiate. svata˙: of one’s own self. kaul: inherited or acquired nature, body. ika: pertaining to. siddhidam: obtain perfection, supernatural powers. / yena: by means of. vi‰a: discern, know, understand. ata: attain. måtra: totality of, possessing only. eˆa: by means of. khecar¡: khe: chaos, ether, void. kha: åkaßå: subtle ethereal fluid, brahma. car¡: merge with, to move. samatåµ: samat: to approach. vraj: get into a state or condition //1 Comment: This ßloka is critical in that it opposes the concept that the brain is the source of all powers and prepares the reader for the following ßlokas which describe ruling powers existing between the thighs (or perineum) and in the breasts. 2. This mystical, but not greatly hidden, inner radiance or feeling is emanated from my Heart or center of control in my pudendum, which manifests the inherent extraordinary power of my intention or mantra. etad guhyaµ mahåguhyaµ kathayasva mama prabho / h®dayasthå tu yå ßakti˙ kaulik¥ kulanåyikå //2 etad: this. guhyaµ: mystical, hidden, pudendum. mahåguhyaµ: maha: great, aguhyaµ: not hidden. katha: describes. ya: exhibits, projects. sva: my. mama: mine. prabho: to shine forth, radiate, manifest. / h®daya: center, seat of feelings and sensations. sthå: founded on, existing in, manifesting. tu: strong. yå: flow of. ßakti˙:, power of intention, mantra: (man: mind, tra: using. ßakti: divine energy, sakta: directed towards, impending. sakti: devotion to. Also utsåha yoga bestowing, animating or excite energy). akaulik¥: acquired or inherited power. kula: abode, body. nåyikå: extraordinary power, feminine. //2 Comment: The source of the new controlling power is contained in the perineal heart (center of control) and consists of the basic intentions in life which are manifested by the power called ßakti. It is important to understand that an intention includes its execution or manifesting. The Greek word for intention, “upothesis”, is defined as “that which has been settled before it begins.” One power of the heart is that it is able to convert feelings or abstract concepts into forms which the brain can identify and respond to. The Heart, therefore, can interpret “gut feelings” into a perceived reality.

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The Rudrayamala

3. Thus displaying and describing the power of the Heart by which means I can find fulfillment by responding to the Soul which is a part of and a dispenser of the chosen intended future. tåµ me kathaya deveßa yena t®ptiµ labhåmyaham / ß®ˆu devi mahåbhåge uttarasyåpyanuttaram // tåµ: tad: thus. me: må: display, form. kathaya: describing. deveßa: chief power of the heart. yena: by which means. t®pti: fulfillment. labhåmy: found, gain power, conceived. aham: me, I. / ß®ˆu: ß®u: listening or responding to. devi: dev¥: Soul. mahåbhåge: great portion, dispenser. uttarasya: of the future. åpya: to be reached. nutta: sent, ordered. ram: to delight in. //3 Comment: The Heart, therefore, also serves as an interpreter or interface between my self and my Soul which can then tell me of the future that is to be reached. 4. My ruling Soul is maintained by my acquired body and is the seat of feelings and insights brought down from Mind, which describes the path to be taken to win evolutionary powers. kaulikoyaµ vidhirdevi mama h®d vyom nyava sthita˙ / kathayåmi sureßåni sadya˙ kaulikasiddhidam //4 kaulik¥: inherited or acquired nature, body. ayam: to possess. vidhir: vidh®: hold, maintain, support. devi: dev¡: Soul. mama: mine. h®d vyom: seat of mind (h®d: seat of feeling and emotion. vyom: void, chaos, ether, sky, heaven.). nyava: bringing down. sthita˙: remaining, standing firm, being in charge. / katha: described, exhibits. yåmi: expand, path. sureßa: preceptor of gods. ani: to bring, use. sadya˙: to be subdued or mastered or won or managed. kaulika: inherited or acquired nature, body and brain. siddhidam: obtaining evolutionary power. //4 Comment: The Soul is described as being possessed by the physical body rather than being an integral part as is the Heart. This separate Soul is the source of communication among the inner Heart, the brain and the outer world and Mind. 5. Now the inner power of the Soul provides protection from sin or error as well as integrates the physical and metaphysical worlds. athådyåstithaya˙ sarve svarå vindvavasånagå˙ / tadanta˙ kalayogena somasËryau prak¥rtitau //5 atha: now. adya: this. asti: existence. tha: protector. ya: strong. sarve: all. svar: world. vinda: acquires. vasa: shining. anågås: sinless. / tad: that. anta: inner part. kalayogena: subtle connection. somasËryau: sun-moon. prakirt: to manifest. //5

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Comment: This description of the Heart is quite compatible with the modern description of the function of the nucleus in a cell. The nucleus or heart contains the ruling DNA with which the heart must follow in all inner actions of the cell. It is the DNA which prevents the cell from doing wrong and yet is able to integrate the status of the outer world reported by its soul or outer sensor with the needs of the cell. Further, the brain must accept that it does not have the connections to the metaphysical realms which contain the path for evolution since what is to be is not yet manifested or physical. It is this power of doing no wrong which has long been associated with enlightened individuals such as heros who can be “identified by their works.” 6. The intentions of life are manifested in a series of continual lightning-like steps to bring forth pleasurable enlightenment bestowed and radiated out by the inner animating force of the Heart. p®thivyåd¥ni tattvån¥ puru∑åntani pañcasu / kramåtkådihu varge∑u makårånte∑u suvrate //6 pr¡ti: pleasure. vya: cover. åd¥n: enlighten. tattva: true state. ån¥: to bring to. puru∑a: animating or quickening force. antani: within. pañca: spread out. su: to bestow. / kramå: approach by steps. atka: lightning. adih: no increase. varga: manifest a form a state or series. ∑u: sË: to bestow. ma: må: to measure, bestow. kåra: create, approach. anta: near. ∑u: su: to bestow. suvrata: su: to bring forth. vrata: intention, vow, way of life. //6 Comment: Perhaps the best remaining description of this power is found in Proverbs 23:7, “what the heart thinks rules the man” and then in Proverbs 16:9, “a man’s heart chooses his path but a higher power directs the steps” such as stated in ßloka 3.

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The Rudrayamala

The Sanskrit and Literal Word Meanings of the Paråtriµßikå 1. The four elements consist of: Air, Fire, and Water which maintain the fourth element, Earth, which is the physical attribute of anything. The rising eminence and visibility of Earth is brought forth and maintained by Brahma, the fifth element. våyvagni salilendråˆåm dhåraˆånam catu∑†ayam / tadËrdhvaµ ßådi vikhyataµ puraståt brahmapañcakam //1 våyvagni: Vayu and Agni: air and fire. salila: water. endråˆåm: of Indra. dhåraˆånam: of maintaining, envisioned reality. catu∑†ayam: fourfold. / tad: that. Ërdhvaµ: rising. ßådi: eminence. vikhyataµ: to make visible, shining. puraståt: in the beginning. brahma: self existent spirit, higher knowledge. pañcaka: as the fifth. pañc: to spread out, to make clear. kam: affirmative //7 Comment: Air, fire, water, and earth are universal mystical entities with metaphysical properties that survive even today as defining the foundation of the physical world as length, energy, time and mass. All objects and their interactions can be described with these elements. Modern physics explains their integration to form the world as being controlled by Natural Law, but the ancient philosophers argued that there had to be a source of Law which originated from a vision or Mantra. The ability of the elements to respond to a vision requires both awareness as well as the power to manifest a change. This results in the object or action shining forth the manifested characteristic that was at first only envisioned. 2. Brahmå, by the same manner, and without foundation, proceeds to bring forth and manifest the physical world or Earth from a created intention or Mantra. amËlå tatkramåj jneyå k∑åntå s®∑†r udåh®itå / sarve∑åm eva mantråˆåm vidyånåµ ca yaßasvini //2 amËlå: without root. tat: then. kramåj: proceeding. jneyå: to be perceived. s®∑†a: created, physical world. udåh®tå: manifested, declared. / sarve∑åm: supreme being, brahmå. eva: truly, in the same manner. mantråˆåm: of a vision, intention. vidyånåµ: of knowledge. ca: and yaßasvini: illustrious. //8 Comment: Mantra can be compared to the older now largely defunct psychological term “conation” which was the mental perception or creation of a future before it became manifested. That which is yearned for before it appears, is Mantra. Mantra is far more than a wish; it is the mental creation of what is to be. Recent efforts at Princeton University3 have served to prove that individuals can influence small changes in precision devices such as clocks by “willing” a change. Since the force of Mantra is weak it must be prolonged and continually directed. As such it requires the continuous step-by-step efforts towards its fulfillment which many individuals are thoroughly familiar with. In the process the elements are used to make the desired world manifest.

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Margins of Reality Jahn, R., and Dunne, B., San Diego: Harcourt Brace, 1989. 7

3. The center of personal creation is at all times in the yoni in the middle of the perineum which is characterized as being like an arrow,4 producing the hidden and uniting enjoyable effects of Love. iyaµ yoni˙ samåkhyåtå sarvatantre∑u sarvadå / caturdaßayutaµ bhadre tith¥ßånta samanvitam //3 iyaµ: this. yoni˙: center of the perineum, organ of creation. samåkhyåtå: described as. sarva: all, entire. tantra: characteristic feature. i∑u: arrow. sarvadå: at all times\ (caturdaßa: 14) cat: to hide. urd: ™rd: to measure, play, enjoy. aßa: become. yuta: united. bhadre: in productivity or prosperity. tith¥ßånta: possessing final power of love (tith¥: 15) titha: love. ¡ßå: powerful, possessing. anta: end, limit, final. sam: union, together. anvit: following. //9 Comment: The yoni is contained in the perineum which can be activated by clenching or tightening the bulbospongiosus when the individual must change the immediate world and body such as encountered with facing a need to integrate or separate from some individual or situation. The early Greeks described the power of the yoni as Eros and the arrow aspect as the sudden penetration of feelings, thoughts or actions during a threat or sudden need or Intention. The arrow was therefore either the projection of one’s own power or the sudden penetration of some outer power. 4. The power to manifest Intention is brought forth from the Heart located between the thighs by the formidable metaphysical power of the Self called Bhairava or Brahmå. This power is neither obtained by being born of a yogini nor from mythical gods. t®t¥yaµ brahma sußroˆi h®dayaµ bhairavåtmana˙ / etannåyogin¥jåto nårudro labhate sphu†am //4 t®t¥yaµ: the third state. brahma: creator God. t®t¥yaµ brahma: manifesting reality. su: s™: bring forth, ßroˆi: buttocks, loins. h®dayaµ: heart. bhairava: metaphysical power of the self or brahmå. åtmana˙: self./ etan: this. nå: not. yogin¥: female yogi. jåto: produced. nå: not rudro: rudras: mythical gods. labhate: obtaining. sphu†am: appear. //4 Comment: The act of creation begins with the conation or creation of the brain coupled with the Soul’s awareness of the outer world into which the creation must fit. When the creation is modified by the brain and Soul to fit the outer world and to be as real as a memory, it can then be converted into a Mantra and placed in the Heart for manifestation into the physical world. The manifestation then requires the integration of the Mantra with both the capabilities of the body and the outer resources which may require time and further manipulation by the brain and Soul. The functioning of the Soul is a feminine act, while the functioning of the Heart is considered to be masculine. The metaphysical power associated with the Heart is called by many names in Sanskrit as well as in different cultures. The second line or pada of the ßloka emphasizes that one’s inner power must come from one’s own efforts rather than from birth or external gods. 4

like the arrows of Cupid 8

The Rudrayamala

5. The lower heart is the dwelling place of Bhairava and provides the energy for maintaining union with as well as liberation from the outer world. To create a new world, a vision or Mantra must be created, followed with Mudra which transforms a vision into reality. h®dayaµ devadevasya sadyo yogavimuktidum / asyoccåre k®te samya∫ mantramudrågaˆo mahån //5 h®dayaµ: heart, center of feelings. devadevasya; of Bhairava, Eros, god of (inner) gods. sadyo: immediate. yoga: union. vimukti: set free. / asya; become. uccåre: to issue, rise. k®te: making, doing. samya∫: right, correct. mantra: vision: ma: to set the mind. tra: to manifest. mudra: manifested vision: mu: m™: to bind, unite. tra to manifest. agano: attain. mahån: great. //11 Comment: The early Greeks described this process as consisting of four steps: becoming inspired or forming a desire (as having the qualities of Apollo), becoming intoxicated or breaking free of conventions and conditioning (as did Dionysius), forming an accurate Intention (from the Muses) and then manifesting it (by Eros and Aphrodite).5 6. The breasts and nipples are used to prepare the body and brain for the manifesting of Intention. Touching or stimulating the breasts manifests the return to a state of homeostasis releasing conditioned bondage. sadyastanmukhatameti svadehåveßalak∑a∆am / muhËrtam smarate yastu cumbakena abhimudrita˙ //6 sadya: sadyas: in the very moment. stan: the breast. mukha: the nipple. tam: tan: prepare the way. eti: approach. svadehå: one’s body. veßa: work, to assume an appearance. lak∑ana: relating to or acquainted with characteristic signs / muhËrtam: a moment. smarate: state of homeostasis. yas: exert tu: to make strong efficient. cumbaka: to touch often. abhi: towards, over. mudrita˙: manifested. // 6 Comment: Nipple stimulation returns the body and mind to homeostasis and was frequently used in the past to minimize strong emotions such as sorrow and can still be observed in young children in deep crying or excitement. Nipple stimulation also serves to activate the yoni or the bulbospongiosus for release of soma or hormones and gives rise to what was also called the state of intoxication by the Dionysians which then allows the Intention to overcome the thoughts and fears of the brain. 7. At that time the present image or role of the self is lost and replaced with an image or Mantra created in the past for the future and rises from the depths in the present under a strong drive or need. 5

Plato’s Phaedrus 9

sa badhnåti tadå dehaµ mantramudrågaˆaµ nara˙ / at¥tanågatånarthån p®∑†o’sau kathayatyapi //7 sa: procuring badh: vadha: annihilation, disappearance. tadå: at that time. dehaµ: to mold the body. mantramudrå: mantra-mudra. ågaˆaµ: arriving. nara: masculine, male, eternal spirit / at¥tånå: atita: gone by. anågata: not come. narthån: n®t: to act. p®∑†o: rising from behind, asau: underneath. katha: talk, description, image. yatyapi: yatya: driven. api: very. //7 Comment: The best example of this is how people will relate how they suddenly forgot their assumed limitations and became a hero or managed to do something that was completely unexpected. Invariably, they will state how they first saw themselves doing the impossible or unexpected and then that they had no choice but to manifest what they envisioned. The perception of the future act was not of a conscious effort but arose from the depths of their consciousness or from a mantra. Similarly, the forgetting of who or what they were with the limitations of that person also was not of conscious effort. 8. Using Mantra and Mudra one can reach for and manifest the power of any desired god or divine nature. praharåd yad abhipretaµ devåtarËpam uccaran / såk∑åt paßyatyasandigdham åk®∑tam rudraßaktibhi˙ //8 prahara: to thrust or move forward. yad: which. abhi: approach. pretaµ: deceased. devatå: divinity. rËpam: form. uccaran: ascend, rise, issue forth, go forth / såk∑åt: overpowering, with one's own eyes. paßya: beholding. digdham: covered, anointed. åk®∑tam: attracted. rudraßakti: by the power of Rudra. //8 Comment: The Greeks were convinced that a hero managed to assimilate the inner nature of a god but no records survive as to how this was done other than the chosen god had to be fed ambrosia (or the proper hormones had to be generated). The Greeks did not use mantra-mudra but did describe the same relationship as sun-moon. The sun became the allegory of the source of vision or mantra and the moon became the allegory for the manifesting of the sun’s power. Mantra-mudra has become lost in the modern world’s denial of the metaphysical or mantra and its emphasis upon the physical mudra or the outer characteristics of an individual. Otherwise an individual can only “act” without any assumed reality of the role. This results in the judgment of individuals based on their titles rather than on their inner abilities. The modern concept of changing is to manipulate effects rather than causes. 9. Ultimate truth is found only with love of such power that the bowels churn for its attainment. praharådvayamåtreˆa vyomastho jåyate smaran / trayeˆa måtara˙ sarvå yog¥ßvaryo mahåbalå˙ //9 10

The Rudrayamala

prahara: to thrust forward. advaya: ultimate truth. måtreˆa: mathra: churning. eˆa: by means of. vyomastho: being in the sky, heavenly. jåyate: ja: produced by. yate: strive after. smara: love. the god of love, Bhairava. / tray: trai: protect. eˆa: by means of. må: traverse, tara˙: carrying across. sarvå: all. yogi: join, unite. ¥ßvarya: the god of love, Bhairava or Rudra. mahåbalå˙: great strength. //9 Comment: It is perhaps easier to understand the god of love, Bhairava, as the same as the Greek inner god Eros who was the predecessor of Cupid. Eros contained the fire of love that led individuals into heroic (from Eros) actions. Eros was also associated with the drink of the gods, ambrosia, which is the same as the soma or amrita to be introduced shortly. The Greeks also were aware of how this power would overwhelm an individual and unite the love with the individual, such as the uniting of love for knowledge into the nature of the philosopher (from Greek philo: “love” and sophia: “knowledge”). Churning is described in many of the ancient writings as the equivalent to winnowing as a method of purifying. Churning is described as if the abdomen and loins were the container for churning, and existing in the lower center of the body is the churning paddle which moves up and down. Winnowing considers that the lower body serves as a winnowing basket which moves up and down as a winnowing basket with the wind or breath blowing the chaff away. Later the nipples are introduced which are treated as churning rods since their stimulation causes churning such as their reaction to a highly emotional threat or the deep churn experienced on stepping into an ice cold shower. Churning is considered to be the source of god-like knowledge, since its activation in an emergency quiets the brain and supplies powers and knowledge otherwise unattainable. Churning of the guts is experienced frequently when facing a challenge and is now recognized as stimulating the production of hormones able to assist in overcoming external problems. The modern problem with churning is that it is largely suppressed and the supporting muscles weakened through enforced disuse. 10. A retinue of inner supporting powers arrives, brought together by the power of Bhairava or Love. v¥ra v¥reßvara˙ siddhå balavån chåkin¥gaˆah / ågatya samayaµ datvå bhairaveˆa pracoditå˙ //10 v¥ra: hero. v¥reßvara˙: chief of heroes. siddhå: perfected. bala: possessing power. cha: a fragment. akin: åk¥m: from. gaˆa: a troop. ågatya: having arrived or come. / samayaµ: to come together. datvå: gift, a giver. bhairaveˆa: by means of Bhairava. pracoditå˙: driven on. //10 11. One must take great effort to first perceive and then obtain total perfection. To be without sin, one must find wisdom and perfection in the past, present and future. acchanti paramåm siddhiµ phalaµ yadvå sam¥hitam / anena siddhå˙ setsyanti sådhayanti ca mantriˆa˙ //11 11

yac: yad: who. chanti: chad: appear, pleased, cover. paramåm: highest, primary. siddhiµ: perfection, fulfill. phalaµ: benefit, result. yadvå: perception. sam¥hitam: great effort to obtain anything / anena: sinless. siddhå˙: perfected in the past. setsyanti: perfection in the future. sådhayanti: perfected in the present. ca: and. mantriˆa˙: wise. //11 12. When any desire is formed into a viable Mantra it can be made real with the power of Bhairava and churning of the flesh, but the process cannot be restrained by the body or mind. yatkincid bhairave tantre sarvamasmåt prasiddhyati / mantrav¡ryasamåveß aprabhåvån na niyantri∆å //12 yatkincid: desire for anything whatever. bhairave: with bhairava. tantre: with a warp, constant, organized, continuity. sarva: all, complete. mas: flesh. mat: churn. pra: great. siddhya: success. / mantra: v¡rya: viable, heroic. samåveß: entering together. apra: to fulfil. bhåva: any state of mind or body. na: not. niyantri∆å: controlling restraining. //12 13. The annexing of an unexpected fleshy expelled excrescence (lingam) (between the thighs) speeds the division of going to the strong and true state of existence. This initiates and gives partial fulfillment of becoming a permanent yog¡. ad®∑†amaˆ∂alo api evaµ ya˙ kaßcid vetti tattvata˙ / sa siddhibhågbhaven nityaµ sa yog¥ sa ca d¥k∑ita˙ //13 ad®∑†a: unexpected, unseen. maˆ∂alo: ma∆: ma∆i: fleshy excrescence, ∂alo: dala: expel. api: annexing, evaµ: thus. ya˙: yah , to speed, be quick. kaß: to go. cid: to divide. vetti: vid: to be strong. tattvata˙: true or real state. åta: going. / sa: giving. siddhi: accomplishment, fulfillment. bhåg: a part, portion, share, bhaven: becoming, being. nityaµ: continual, perpetual. sa: giving. yog¥: androgynous yogi. ca: and. d¥k∑ita˙: initiated into. // Comment: The described swelling or protuberance can be felt to some extent with deep crying, laughing, coughing or strong exhalations. There are a number of Sanskrit words describing this protuberance or swelling with the most common being linga: “sign” (of attainment or enlightenment) as well as kanda. 14. A mighty strength in knowledge is acquired by the uniting of knowledge gained by churning and that gained by practical experience and learning. That union provides total knowledge without error. anena ‰atamåtreˆa ‰åyate sarvaßaktibhi˙ / ßåkin¥kulasåmånyo bhaved yogaµ vinåpi hi //14 anena: without error, sinless. ‰åta: known. måtreˆa: by churning. ‰å: to know. yate: to join. sarva: all. ßakti: adherence, practical, ability. bhi˙: by means of. / ßåkin¥: mighty, female. kula: 12

The Rudrayamala

assemblage. såmånyo: in common, equal. bhaved: bhu: coming into existence. yogaµ: union. vina: discipline. api: uniting to. hi: to stimulate or incite to. //14 Comment: This verse is very important since it states that Truth can only be known if the metaphysical forces and causes are considered along with the facts gained from the manifested world. In a practical sense, this is stated as being certain about some conclusion since your brain and guts both agree. 15. Without worship one procures superior inspired knowledge and is victorious in helping others. A consuming liberating fire produces access to the power of Chaos or Mind. avidhi‰o vidhåna‰o jåyate yajanaµ prati / kålågnim ådita˙ k®två måyåntaµ brahmadehagam //15 avidhi: no worship, rules. ‰o: (gerund) ‰a, knowledge is perecived. vidhå: procure, bestow. anå‰å, surpassing all that has ever been known jåyate: victorious. yajanaµ: sacrificing for others. prati: towards. / kålågnim: consuming fire. ådita: not bound, beginning. k®två: producing. måya: illusory or supernatural power. anta: issue, event. brahma: the highest god. deha: body, person. gam: perceive. //15 Comment: This verse describes the power which allows individuals to bring forth new creations or knowledge which provide the power for evolution of individuals and society. 16. There are three evolutionary powers that must be maintained and utilized throughout one’s whole life. These are to have a firm direction to follow, the power to be fully aware with feelings, and the ability to manifest one’s goals. In order to follow this path, one must be prepared to do anything. ßivo vißvådyanantånta˙ paraµ ßaktitrayaµ matam / tadantarvarti yatkincit ßuddhamårge vyavasthitam //16 ßivo: auspicious. vißva: all, entire, whole. adyanant: adyanta: beginning and end. anta: end (in time), end of life, death. para ßakti traya: performing the three energies (icchå, jñåna and kriya). mata: understand. / tad: then. antar: inward. varti: subsistence. yat kincit: doing anything. ßuddham: purity. mårge: proper course. vyavasthiti: perseverance in. //16 17. In just an instant, impelling auspicious knowledge from the inner Bhairava can be obtained. aˆurvißuddham aciråt aißvaraµ ‰anam aßnute / taccodaka˙ ßivojneyah sarvajna˙ parameßvara˙ //17 aˆur: minute moment. vißuddham: purified, enlightened. aciråt: instantaneous. aißvara: coming from ißvara or bairava brahmå. ‰anam: knowledge. aßnute: to obtain. / taccodaka˙: tac: tad: that.

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codaka˙: impelling. ßivojneyah: knowledge of what is fortunate, auspicious. sarvajna˙: all knowledge. parama: highest. ißvara˙: inner god. //17 Comment: This is a common experience of following the inner deep feelings of Love. The ancient world used the expression, “hit by lightning” which might be more common today as “hit over the head” when suddenly a whole and detailed view of that which was sought for is fully and instantly obtained. This is often followed with the requirement for the brain to catch up and express the full input of knowledge. 18. The power of one’s dedicated efforts is like a seed which, when nourished, can grow into a great tree. sarvago nirmala˙ svacchas t®pta˙ svåyatanah ßuchi˙ / yathå nyagrodhab¥jastha˙ ßaktirËpo mahådruma˙ //18 sarvago: all pervading nirmala˙: pure, shining. svacchas: clear. t®pta˙: satiated. svåyatanah: one’s inner effort. ßuchi˙: purity. / yathå: in like manner. nyagrodha: the great banyan tree. b¥ja: seed stha˙: to be founded upon. ßaktirËpo: energy of seed. mahådruma˙: a great tree. //18 Comment: Even though one can occasionally obtain an instant view of the future, the analysis of the brain may conclude that it is impossible to reach, but as the growth of a great tree proceeds with minute steps each day, one does find a constant progress toward fulfillment of the Intention without planning or analysis. 19. In like manner, the inner seed in the heart contains the elements that produce the total world which contains the original vision. Truly perfection or liberation from ignorance is obtained with the inner rising knowledge and truth. tathå h®dayab¥jasthaµ jagadetaccaråcaram / evaµ yo vetti tattvena tasya nirvånagåmin¥ //19 tathå: in that manner. h®daya: heart. b¥ja: seed. sthaµ: existing. jagat: world. eta: approach. caracara: the aggregate of all creation. / evaµ: truly. yo: yuj: united. vetti: knower. tattvena: truth. tasya: cast up. nirvåna: beatitude, liberation, oblivion. gåmin¥: attaining, going. //19 Comment: The manifesting of an envisioned change in either the self or world must contain a change in everything which is even remotely connected to the vision. For instance, in a dream everything fits and functions together in complete union. Desires, on the other hand, cannot be integrated into the entire existing world. 20. Self-justification, anointings and religious ceremonies are abandoned. Likewise, everything begins within the embodied concealed Heart. ¥k∑a bhavatyasaµdigdha tilåjyåhutivarjitå / mËrdhni vaktre ca h®daye guhye mËrtau tathaiva ca //20

14

The Rudrayamala

d¥k∑a: consecrate one’s self. bhava: coming into existence, origin. saµdigdha: annointings. tila: small particle. åjya: religious markings. oblations. ahuti: meditations, invocations. varjit: free from. / mËrdhni: mËrdhan, the head, the first part of anything. ni: to bring into any state or condition. vaktre: vaktra: mouth, beginning, the initial or first term of a progression. ca: as well as, and. h®daye: center or heart. guhye: concealed, sexual organs. mËrtau: material form. tathaiva ca: in like manner. //20 Comment: This verse describes an evolving individual’s liberation from the powerful mentally conditioned bondage of family, society and religion. Until this step is taken, one must question or hate other beliefs and lifestyles which has serious consequences, as many people learn. A change occurs from being controlled by what others think or what is proper to becoming as an evolving god manifesting a vision which improves the world for all. 21. The nipples and breasts are clenched and caressed to bestow power and direction to reach and manifest the condition of the Intention. nyåsaµ k®tva ßikhåm baddhvå saptaviµßatimantritåm / ekaikaµ tu dißåm bandhaµ daßånåm api kårayet //21 nyåsaµ: touching, impressing. k®två: having done. ßikhåm: nipple. baddhvå: having clenched. saptaviµßati: (27). sap: caress. ta: the breast. viµ: vin: bestow. ßati: goodness: mantritåm: the product of the Mantra or Intention. / ekaikaµ: one by one. tu: to have power. dißåm: direction. bandhaµ: to unite. daßån: daßå: (10) condition. nåm: vision. api: reaching to. kårayet: k®: a doer, maker. //21 Comment: This verse may well be the secret stage of Yoga that the masters would teach their ready students by allowing them to observe them in their meditation. It certainly would be a far better method of teaching than attempting to describe it. This verse is likewise an example of how the inner meaning of some verses was hidden. The words sap ta viµ and ß ati are compounded together to also produce the word for “twenty-seven” which is much easier to read than to separate the words. The word ß ikhåm has the fundamental meaning of “something pointed,” which leads to its usage to describe the nipple. It also is used to describe such things as a peacock’s crest or comb which probably suggested to some translators that it could be applied to the tying of a lock of hair for a religious symbol. This leads to the translation that a tuft of hair is to be tied with twenty-seven mantras, which may be representative of the problems encountered with the Rudrayamala. However, it is only when the Sanskrit is unscrambled properly that a sensible meaning appears using the literal meanings of the words with no externally added words. 22. The stimulation produces the swelling in the middle of the perineum which in turn produces a vibration in the whole body removing the effects of any passions as obstacles. The nipples can also be considered as producing a mystical fluid which permeates the whole body. tålatrayam purå dattvå saßabdaµ vighnaßåntaye /

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ßikhåsaµkhyåbhijaptena toyenåbhyuk∑ayet tata˙ //22 tåla: control. trayam: trai: to protect. purå: swelling, stronghold. dat: da: producing. två: the state of being. sa: procuring. ßabda: vibrations. vighna: removal of obstacles. ßåntaye: reducing passions. / ßikhå: nipples. saµkhyå: to be considered as. abhija: produced all around. ap: divine fluid. tena: in that manner. toya: fluid. ena: it, this that, abhyuk∑: sprinkling over, wetting. aye: in this manner. tata˙: spread, diffused. //22 Comment: The linga swells in the area of the transverse muscle which is in the middle of the perineum. In females, this is the area between the vagina and the anus. 23. The swelling or linga is nourished by abundant pleasurable steps and likewise bounded. This occurs with nourishing it with sitting and churning. pu∑pådikaµ kramåt sarvaµ linge vå sthaˆ∂ile athavå / caturdaßåbhijaptena pu∑peˆåsanakalpanå //23 pu∑: nourish på: drink. adika: abundant. kramat: going. krama: proceeding, step. sarvaµ: all. li∫ge: in the protrusion, swelling. vå: and. sthaˆ∂ile: boundary. atha: likewise. / cat: hidden. urd: play, measure. aßa: become. ßå bhijå: with a source. aptena: apt: work. ena: by means of. pu∑: nourishing. peˆå: grind. åsana: sitting. kalpanå instrumental in forming //23 Comment: This verse counters the later universal consideration of females as not possessing an inner power or perhaps not even a Soul. The size of the nipple and breast is also unimportant. The imagining of an inner flow of a fluid would be described today as positive feedback in learning to secrete it. Many people describe the effect as like a “drug rush” which is known to be enhanced with concentration upon the effects. 24. Under those circumstances with protracted sitting, mystical fluid is generated and renewed. Strong emission is attained with a pressing or pounding of the buttocks from behind and selfsacrifice. tatra s®∑†iµ yajed v¥ra˙ punarevåsanaµ tata˙ / s®∑†µ tu sampu†¥k®tya paßcåd yajanam årabhet //24 tatra: under those circumstances. s®∑†iµ: emission. yajed: yaj: to consecrate. v¥ra˙: v¥r: to make powerful or an intoxicating beverage (soma). punar: to restore, renew. eva: as long as. asanaµ : sitting. tata˙: protracted. / s®∑†iµ: emission. tu: to be strong. sampu†¥: a kind of non-penetrative sexual union (sam: union of. (pËt: to rub or pound together, pËta or puta: the buttocks, pu†: hollow space, joined together.) k®tya: making. paßcåt: from behind. yajanam: the act of performing a sacrifice. årabhet: årabh: reach, attain. //

16

The Rudrayamala

Comment: The words yajanam and sampu†¥ suggests an activity between united couples which can increase the power of this ßloka. With an intention of sacrificing rather than taking, intense long lasting ecstasy can be found which initially requires considerable effort because the perineal muscles are undeveloped, but which slowly and eternally keep increasing both in strength and sensitivity. The term “from behind” distinguishes this from normal, sexual intercourse which occurs in the front of the perineum. The pressing and pounding occurs between the linga and the anus. It should also be noted that age can increase the ecstasy and effects. 25. In order to manifest a created mantra it is necessary to allow the body to become filled with a creative, comforting feminine power. The feminine nature is then actuated by stimulating the breast. sarvatattva susampËrˆaµ sarvåbharaˆa bhË∑itåm / yajed dev¥µ maheßån¥µ saptaviµßati-mantritåm //25 sarva: whole. tattva: true reality. su: to impel. sampËrˆaµ: filled with. sarvå: whole. bharaˆa: maintaining. bhË∑itåm: bhË∑: to seek. itåm: ita: obtain. / yajed: yaj: consecrate. dev¥µ: a female deity. maheßån¥µ: maheßåna: great lady. saptaviµßa: sap: caress. ta: the breast. viµ: vin: to bestow, ßati: (100), gaining, obtaining. mantritåm: mantra: ita: returned remembered. //31 Comment: This verse could also be expressed as the experience of an individual who, in attempting to know or change a situation, sinks into a state of being enveloped with a feeling of security, warmth and love. In seeking this state it is common to pull the knees up to the chest, clench or tightly rub the chest. This state of mind and body is also found in uncontrolled sobbing. 26. That virtuous expansion, according to ability, is accompanied by the cover of gods who when honored overwhelm the Soul and the vital body. tata˙ sugandhipu∑paistuyathåßaktyå samarcayet / pËjayet parayå bhaktyå åtmånaµ ca nivedayet //26 tata˙: that. sugandhi: sugandha: virtuous, fragrant. pu∑paistu: pu∑pa: expanding. yathåßaktyå: yathåßakti: according to power or ability. samarcayet: samar: accompanied by the gods. cayet: caya: a cover. / pËjayet: pËjayåna: honoring. parayå: parayatta: overwhelmed by. bhaktyå: bhakta: engaged in. åtmånaµ: the Soul. ca: and. nivedayet: manifesting, reporting or relating. //26 Comment: This describes the mental state combined with the above state of the physical body as the mind not only gives up control of the body, but also opens to inner healing or guiding forces. This is the state normally assumed, perhaps unconsciously, by those who are readying themselves to “sleep on” a problem and are expecting an answer or insight. 27. The reached for, dedicated to, or prayed for result is finally obtained by the activation of the inner power of Love which integrates the past and future with the reality of the present. evaµ yajanam åkhyåtam agnikårye pyayaµ vidhi˙ /

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k®tapËja vidhi samyak smaran b¥jam prasiddhyati //27 evaµ: thus. yajanam: the act of sacrificing. åkhyåtam: made known, manifested. agnikårye: feeding the inner sacrificial fire. pyayaµ: approach. vidhi˙: law, correct manner, truth. / k®ta: made. pËja: to initiate, consecrate. vidhi: prescribed act or rite. samyak: right, correct, perfection. smaran: act of love or union. b¥jam: beginning, seed. prasid: accomplished. pra: great. sid: to turn out well, have success. yati: disposer. //27 28. Free from beginning or ending, the fire of the seed expands and goes to the center of the body, a portion of the nectar bringing within the lotus, or inner heart, the eternal reigning Soul. ådyantarahitaµ b¥jam vikasat tithimadhyagaµ / h®tpadmåntargataµ dhyåyet somåµßaµ nityam abhyaset //28 adyanta: beginning and end. rahita: separated or free from. b¥jam: source, seed. vikasa: extend, increase, to open, expand. tithi: titha: fire, love. madhya: central, middle of body. ga: going. / h®t: bringing, padmå: lotus, LakΩm¡ - goddess of beauty and fortune, born of the foam. antar: within. gata: going. dhyåyat: thinking, meditation, imagining. soma: fluid. amßa: portion. nityam: eternal. abhyas: reign over. //28 Comment: The inner goddess Lak∑m¡ is the same as the Greek goddess Aphrodite. Both goddesses are described as beautiful as well as the source of success and attainment. The inner generated fluid of ambrosia (Greek) and amrita or soma (Sanskrit) is described as food for the inner gods. The Soul is not the same as the god of Love, Eros (Greek) or Rudra (Sanskrit). 29. Going, going with Love. Love without a defect, to strive after a place of strength, to arrive at the goal. Becoming an immovable, living, supernatural being approaching knowledge of all and with no doubt about it. yånyån kåmayate kåmå-ståµståcch¥dhådhramavåpnuyåt / asmåt pratyak∑atåm eti sarva‰atvaµ na saµßaya˙ //29 yånyån: going going. kåma: love. yat: strive after. ståµ: sthaman: place seat, strength. sta: to stand firm. acchidhra: without a defect. mava: nava: new. ap: water, work, to arrive at one’s aim or end, become filled. / asmåt: stone. prat: prati: to go towards. yak∑a: a living supernatural being tåm: to become immovable. eti: approach. sarva: everything. ‰a: to know. tvaµ: thee. na: saµßaya˙: no doubt about it. //29 30. Therefore, Intentions formed into Mantras and placed in the lowest part of the body become the source of god-like powers. evaµ mantra phalavåptirity etad rudrayåmalam / etad abhyåsatah siddhi˙ sarva‰atvam avåpyate //30

18

The Rudrayamala

evaµ: in this manner. mantra: intention. phala: to bring to maturity. avåpti: avapti: attainment, obtaining. vå: like. åpti: reached, connected. etad: this. Rudra: “Creative Power,” yå: “attaining,” amala: “perfection” / etad: thus. abhya: towards. åsa: the lower part of the body. siddhi˙: attainment. sarva‰a: knowing all. tvam: thee. avåpya: to be obtained. //30

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