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Rādhādimantra - First Edition: Delhi, 1982 Reprint: Delhi, 1997

Rādhādimantra

-Nirūpanam Maitras

of

Rādhā

and

others)



Sūta

said :



1-2. O

brahmins, after hearing thus of the mode of worship of all incarnations along with their mantra and pro­cedure of meditation, Nārada of divine vision, humbly asked him of the names of incarnations of

Śri

Rādhā, the pri­mordial mother of the universe.



Nārada

said :



3. O

sage, I am blessed and contented thanks to your grace, since I have heard the greatness of the mantras of the mothers of the universe.



4-5.

Just as the incarnations of Laksmī and others have been glorified, so also, (please recount) the greatness of the in­carnations of Rādhā. I wish to hear it. O foremost among the knowers (of greatness) what is their number ? What are their



features and powers of the incarnations of Rādhā ? Please recount them truly as all of them are the bestowers of all attainments.

6. On hearing these words of Nārada, Sanatkumāra, the
son of Brahma, meditated on the lotus-like feet of Rādhā and
said.

Sanatkumāra

said :

7. Listen, O brahmin, I shall mention the secret of secrets,
the story of the incarnations of Rādhā. It is the bestower of
desired achievements to those who are devoted to her.

8-11. Candrāvalī and Lalitā are the two everlasting be­loved friends. Candrāvalī is the chief among the group of eight beginning with Mālāvatī. Lalitā is the mistress of the eight beginning with Kalāvatī. In the worship of Rādhā's feet, Mālāvatī and others are mentioned. Now listen to the names of those of whom Lalitā is the chief. They are Kalāvatī, Madhu-matī, Viśākhā, Śyāmalā, Śaivyā, Vrndā and Śrīdharā. They are possessed of the form similar to hers. There are other friends also mentioned to be thirtytwo among whom Suśīlā is their chief.

12-15. O highly blessed one, listen to them. I shall men­tion their names. They are : Suśīlā, Śaśilekhā, Yamuna, Mādhavī, Rati, Kadambamālā, Kuntī, Jāhnavī, Svayamprabhā, Candrānanā, Padmamukhī, Śāvitrī, Sudhāmukhī, Śubhā, Padmā, Pārijātā, Gaurinī, Sarvamańgalā, Kālikā, Kamalā, Durgā, Virajā, Bhāratī, Surā, Gańgā, Madhumatī, Sundarī, Candanā, SatI, Aparnā, Manasā, Ānandā, these are the thirtytwo friends of Rādhikā.

  1. Once, gentle lady Lalitā assumed the male form of Krsna. She created sixteen Kalās (parts) having the same lustre like her.

  2. O excellent sage, I shall describe their mantra, meditation and theirmystic diagram and their mode of worship. It is a great secret in all Tantras.

18-21.1 The following Śaktis are vowels: Vāta (a) marut (ā), agni (i), vahni

(I),

dharā (u), Jalam (ū), vibhu (1) svah (1), cara (e), śuci (ai), bhūh (o), vanam (au), kham (am).

1. These verses give the code of alphabets as followed by

Tanlrarāja.

These modes are quite different from those which we have followed so far.



Prāna (ka), tejas (kha), Sthirā (ga), vāh (gha), dyuh (ńa), vāyu (ca), prabhā (cha), jyā (ja), kam (jha), abhram (ña), nāda (ta), clāvah (tha), kuh (da), pātha (dha), vyoma (na), rayah (ta), śikhi (tha), gotrā (da), toyam (dha), śūnyam (na), javt (pa), dyuti (pha), bhūmi (ba), rasa (bha), nabhah (ma), vyāpta (ya), dāha (ra), rasa (la), ambu (va), viyat ( śa), sparśa (sa), hrt (sa), harhsa (ha) ilā (la), grāsa (ksa) are of the nature of hal (consonants),

22. Rādhā herself is lying in grāsa (ksa) and she is of the nature of .śakti. the remaining sixteen are her kalās and the thirtytwo are known to be their kalās.

23-25. The entire sphere of Vāk, O lord of sages, is per­meated by these śaktis. Śrī Radhā1 has assumed the form of Sodaśī (the sixteenth) among those led by Lalitā. She is called the goddess Sundarī by the Tāntrikas. How Kurukullā Vārāhī and both Candrāvalī and Lalitā came into being and the number of mantras also will be recounted by me to you in the proper way.


Hrt (sa), prāna (ka), ilā (la), harhsa (ha) with dāha (ra), vahni (ī) and sva (.) is cited as Lalitā.

1.

In order to colour the text with the

Vaisnava

tradition

Rādhā

is
stated to be the Supreme

Śakti

and all things are her emanations. From
the aspect of

mātrkā

she represents

ksa,

the last of the consonants,

candrāvalī

and

Ijilitā,

stand for

hamsa (ha)

and

ilā (la)

respectively. The sixteen
vowels are their

kalās

and consonants are the

kalās

of those vowels. Hence
the entire creation of words is thus permeated with these

Śaktis.



2.

This gives the

vīdyā

of

Lalitā

which is as follows :

Sakala hrim.


26-27. With the difference of arrangement of hamsa (ha) she is of three forms, listen to it according to its sequence. The first one is preceded by harhsa, the intermediate one in which ha is lying in the middle and the third is the basic one. The fourth one is she herself with them (that is three groups of syllables) by the last hrīm. Among the bījas the fourth one is conducive to liberation and the three others are conducive to possession.

28-30. Thus the Vidyā of Tripurasundarī has been recounted.

The bīja of Vaśinī2

1 is mentioned by dāha (ra), bhūmi (va), rasa (la), ksmā (ū) and sva (.) (that is vlūm). The great Kāmeśvarī bīja is mentioned by prāna (k), rasa (la) joined with śakti (hrīm) (that is klhrīm). The mantra of Mohinī is formed by the combination of śūnya (na), ambu (va), rasa (la), vahni (ī) and sva (.) (nvlīm). The bīja of Vimalā is mentioned by the combination of vyāpta (ya), rasa (la), ksmā (ū) andsva(.) (that is ylūm). By the combination of jya (ja), nabha (ma), dāha (ra), vahni (ī) and sva (.) the mantra of aruna is formed.

31-32. The mantra of Jayinī2 is cited as the bestower of victory everywhere. The mantra consists of kam (jha), nabha (ma), dāha (ra) vyāpta (ya), ksmā (ū) and sva (rh) (that is jhmryūm).

The mantra of Sarveśvarī is the bestower of victory everywhere.


1.

These verses give the

mantras

of

Vaśinī, Kāmeśvarī, Modinī, Vimalā,
Arunā, Jayinī, Sarvasiddhikarī, Kaulinī.



In

Nilyasodaśikārnava

we have these deities mentioned along with their

bījas.

The deities are connected with the letters of alphabets. These groups of eight are the presiding deities of the eight groups of alphabets respectively.

Vāmaktśvara

Tantra adds that the deities being propitiated properly, a person who worships them can have control over the entire world. See

Nityā Sodhā,

p. 90.



2.

The text does not give the

mantra

of

Jayinī.

It may be restored
from

Tantrarāja Tantra^

Chap IV. p. 68 thus

Hamsah Sahrdrasāmbuh syād
vyāpta ksmā svairyuto manuh.



The combination of the

mantra

is as follows :

hamsah

(ha)

with

hrt

(sa)

rasa

(la)

t

ambu

(va),

vyāpta

(ya),

ksmā

(u)

and

sva

(.)

that is

hslvyūm.



The commentator of T.

R.

takes

kam

as

la,

then the mantra will read

lu ryum.



The

nyāsa

rite makes the devotee one with the deity. His identification with the deity makes him worthy to worship her, for it is stated in the

Tantra

that after having attained

Devīhaod

in oneself one should worship

Devi.



The commentator of T. R. does not give the inner meaning of the word

Yantrita.

He only states that it is to be known from the teacher.


The mantra of Kaulinī consists of grāsa (ksa), nabhah (ma), dāha (ra), vahni (ī), sva (.) (that is ksmrīm).

  1. The nyāsa rite is to be performed with these eight mantras of śaktis (vaśinī etc.) along with vargas (that is placing akcttpyś) in the beginning and ending with vāgdevatā (vāgdevatāyai namah), by dint of which one should become one with the goddess.

  2. He should fix in the cerebral orifice, on the forehead, in the joint of the eyebrow, on the throat, in the heart, in the navel, in mūlādhāra, in two feet from the root upto the end of them.

35-37. He should perform the sadańga rite with the bīja adding with six long vowels.

He should meditate on Lalitā, the red-complexioned one who is holding in her hands the arrows, the bow, the noose and the goad. She is joyous and kept in restraint on the lap of Kāmarāja. The goddess stationed in the middle is only one but she assumes sixteen forms Hence, one should worship the other fifteen in her limbs. Śiva is the sage, the metre is ukta, Lalitā and others are the deities.

38. Later on, 1 shall explain in detail the surrounding
deities of Nityās and application of mantras in the chapter
called Nāmasañcaya (the collection of names).

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