Khacakrapancakastotra and The Mahanayaprakasa

85 Pages·2007·3.116 MB·English

by  Mark S. G. Dyczkowski,

The Khacakrapancakastotra
Edition and translation
by
F:
Mark S. G. Dyczkowski
^T° f l «hl '-Hd Rb
—
^ T t f W ^ T ^ c f W
'"m - 3WOTR.!
Rj^jiW ßH V lfrhH^HIdr’
silH^irHrd* TTFraf' W(' ii
I praise ihc Greal Kcalily (mahärtha), the vcncrahlc (goddess)
Mangalä, she who is the mother of all things, the energy of Siva, the
awesome (canda) power (tejas) of consciousness. (I praise her) the
great wave of the Great Reality filled with all things, (she who is) the
light of the Inexplicable (that illumines) the Sun and Moon along with
Fire of (universal) destruction.7 (1)
TTcR -SRTTfcT TO*
^ Ttst ^nTTT^ I
vranfar” ii
One goddess (alone), the Supreme, extends (as all things, her)
Sound the cgoily of Emptiness (vyoman). 1 salute the Circle of the
Goddess (devicakra) whose field (visaya) is wonder (vismaya) that is
beyond speech and extremely terrible with the light of the bliss of
undifferentiated manifestation (kalanä) whos ■ form is Emptiness
{vyoman). (1 salute) the fearful (raudra) circle which is (empty) like the
sky, the totality (of all things), the network of the rays (of
consciousness). (2)
faRd^dirit
The primordial Lord is Jnänanetra who has led (his disciples) to
supreme consciousness and (has himself) attained its bliss and known
ultimate reality. He is the light of the vision of knowledge (that arises)
by the quelling of all phenomenal states (bhäva) and is the Solitary
Hero (ekavlra) devoid of (phenomenal nature - nihsvabhäva) merged
in the state of unity (samarasa). (3)
KHACAKRAPANCAKASTOTRA
f^T I
rT^" «jgi^fSwj 11
And so I salute that imperishable (avyaya) Siva who is the
universe of many energies (bahutejas), Who is one with the multitude
of manifestations (vibhava) and has destroyed -01 phenomenal stales
(bhäva) Who, eternal has and free of arising and tailing away, is one’s
own nature (svabhäva), the fire of time with countless rays. i4)
#h-4l TTTrTT: ^ II
Once saluted (the goddess) GaurT, the YoginT, Gancsa, Valuka,
the VTrasiddhas, the YoginTs and Mothers, he (Jnänanet a) brought
(this hymn) down (into the world). (5)
i|U|mfi| -rrtTf: ^ t
f^WfTTfT^FT,‘1 Jjtcvi||tlH^kM'^fi I
1 prostrate before Gancsa conjoined with (his) energy along
with the host. I praise the lotus feet of Srinatha and the pure nature of
the host (of energies) commencing with Khecari, the circle of Siva’s
YoginTs and that of the teachers. (6-7ab)
SfWte - dxUMWT 11
cbWUVHVIl} ^ W RT:1" I ,
■iTWmfWTTT 4l'l5h1ilctHriir f^PTT: II
(The YoginTs) in the venerable Northern Seat, born of the eight
seats (astapTtha) (of the Mothers) have come together in a single circle
in the cremation ground of KaravTra. They arc united together in the
Great Union (mahämeläpa) in the festival of the sport of Yoga. (7cd-K)
feR lt ^ W 'J'Rt cTCT I
R^TRfeTf^Tt“ a W g 11
(They are) KhecarT, DikcarT, GocarT, Bhücari along with
Ramyä, DamanT, DäkinT, and VyomesT,34 who is very powerful. (9)
RwAemfWfTT ^R TSr" UHPIdl: 11
The Yoginls are also assembled (there) united together in the
Great Union with olher yogis of many kinds and in many (kinds of)
unions.37 (10)
4P-41 IW : I
TTW ff^T ^T«TT ftsRTT; 11
The Yoginls number sixty-eight and seventeen.39 They reside
in the five circles according to their names and letters (of the alphabet
to which they correspond). (II)
TT^TWf R TrfwfM I
^ ^ rrfW ,'’ ii
N^dl SHd” ^T®TT T^T TfdhPdl I
TT^rTRt T M II
^TT 'HWMsh'" cZfcfftsRn j
(The names of these Yoginls arc as follows): Mahgalä, EkarälrT,
KhecarT, PhanidhärinT, RavinT, Mantrarupä, the one called Hariisä,
Cakranäyikä, Gharhanä, the goddess renouned as Dämarä, GarjanT,
EkacärT, äavarT, Vajrapahjarä and know Rddhi to be the seventeenth
(energy who) resides in the Circle of Bhäsä, U2-i-'ab).
Ud-,HRl‘’' R 73^ W f (cuRd+l“ 11
W rrm wtrst wttctt r i
w w s t w '' 'TnrfR^Fft 11
Ifc p P IP ^ r WFT RJcF I
71 ^ ■sfrfTT^T:^ TsWT U<fclfdd!: II
KHACAKRAPANCAKASTOTRA
Seventeen are said to be the YoginTs in the Circle of Emptiness
(khacakra) (namely); Mandarä, EkanärT, KhagT, PhanT, Ravämikä, she
who is called Rasmi, Mantrakalä, Haramälr, Candikä, Nabhas, Bhäsä,
DambamayT, the one called Yamändä, GhabhastinT, EkayoginT,
Mantrajnä, Vamanä and Rddhini. (14cd-16)
iparrcr t^^Ui ^ i
WTJft TOttfcSl ^ ^RTT'’1 II
^TMtf^TcTT^ sW * ^TT 3TtfM <T»TT I
11+^Im rf 71 <^snf WTTfrRl 11
RcMsMfWTT ^TTTJrft^ TfftT: i f
The goddesses residing in the Circle of the Directions
(dikcakra), that reside, that is, in the third circle arc: Manthänä,
Ekavlrä, SvädinT, Phanibhüsanä, Raman!, Mantralilä, HaiT, Candra-
masä, Nabhonnatä, Damaru, Yamunä, OghinT, GancsT, Ekalämä,
SankhinT, VajraghätinT and Rtuksayarhkari, the goddess who burns
brilliantly with the seventeen states (of this circle). (17-19)
TRETT TTchW ^ ^JNshl'* W tf?PT I
J.'JlthV' HC'lAllO^I ' ^TjfTTTTr il
d d r f d frsrf % w ff ' dfdft’'’' trm I
(The goddesses residing in the Circle of Speech art): Madana.
Ekacakrä, Khagacakrä, Phaläsim, RajakT, the one called Madagandhä,
PhalinT, Cakrapujitä, NandinT, DandinT, Yas;..'7 ModinT, Gaganä,
Ekavlrä, Savabhaksyä, Varäyudhä and one shoul know that the
seventeenth mistress in the Circle of Speech (gocakra) is Rksfi.
(20-2 lab)
w r f TTcfdfcr w w ^ t^ jt n
TTttfT ^Tf I
TTTT^TT W m W lfN f*' II
TTFldt M -ifäfaf sftdTTfcf ^ T fef I
^ TT7PTTä< 3fmrf hv II
Tpsjcjf u+cfUT" TT^t ^Trfdft I
5
These are ihc seventeen that reside in the Circle of the Earth:
Manovegä, Ekarasä, Khakalä, Phanagarvini, RaktäksT, Mandasiddhi,
^rThayagrivä, Carcikä, Nadanä, Uhakä, Yasadä, OsadhT, GandharvT,
EkavTrä, 5avarl, VajradhärinT and Rddhikä. (21c’ 24)
MW“ Tp ^ ii
Another group of five circles arise from this one. I will tell
(you) each one and her location in the surrounding entourage. (25)
sifWtff ’ fW Wftr srm f^ r i
^ II
4T^Tc^T öCfTWt I
tJTrrpjft“ WWT ^M+wiT cAmM tT 11
TW rn4“ ^ RhjrT: W f RTMtT:“ I
DäkinT, Pinjari, Ghorä, Unmattä, Pr—.ibhaksika, Kalihgä,
KälarätrT, MärjärT, SandhibhedinT, Ajavakträ, Mesamukhä, VyäghrT,
SükararüpinT, JambhanT, BhTsanT, RaudrT and Ku.nbhakarnT. (These)
seventeen reside in the first circle. (26-28ab)
Ä hT ^ W M “ h«B(4.i 11
Pl4e*l 'SlR’H-fl PJcTT I
^Rd+uiT d^d-dl «jEIM “ RldTHHI II
w fft HfT gM ft i
fMW ^ * * 1 ." II
The heroines who arise from the seventeen-fold sequence in the
second circle are: SäkinT, BhadracärT, RohinT, Madaranjikä, Nirmalä,
JambhinT, Svacchandä, JarjarT, HastikarnT, Candatejä, JagaddhätrT,
Jsivänanä, Carcikä, RäksasT. ßhattä, MundinT and Munrjadhärikä.
(28cd-30)
M ^ SfM“ cTSTT 1
WT ?TpRT^mT" ^ tPTWf" v*JcTT II
-jf^ll'*’ ^ fcRRT M t fT3THT I
fdJcIWI '3H dT OKI c>qqR«rni 11
^yi'Hk1s+>i4l^irdl:r,’s rpftW ^ ‘K FtR:'** |
KHACAKRAPANCAKASTOTRA
Those who are called the seventeen-fold sequence and arise in
the third circle arc: Lämä, RukminT, HarinT, KhecarT, Prybhä,
Sonitabhäsä, TapanT, VarsanT, Jayä, Vijavä, Siddhä, Trijatä,
Putrahartrkä, Digväsä, JananT, Tärä, and DurdurL. '31-33ab)
färTSRfT TTRRt R Rt’1' 7T«TT 11
‘ ^TTdVU W Jtcm t FRIERT I
fpTTRTf 11
RRfrrt w 4 Rt-RT II
These are the seventeen heroines in the fourth circle: Rtipika,
Cittahäri, BhasvarT, BhavanT, £ülim, SülaghälT, JTvahärT, Hayänanä,
KukkurT, Cakravegä, GrdhravaktrT, NisäcarT, PumsinT, Snbalä, RajakT,
CTrabhücarT, and MärjärT. (33cd-35)
^ f^W T ^T fW V' I
3TRmf u
R W Tfft tsKHHI I
grF^ft ii
(FdldVIM fä(s*TMI: W3sRTf£3T: I
Here the seventeen (goddess who) arc known as the
outpourings of the fifth circle are: BhQcarT, fedhakT, Bindumälä,
Antrabhaksikä, AakamT, BhadrakarnT, Sumali, VTragarvita, GuhyädhvT,
VTraväsä, KälarätrT, Kharänanä, SäiikarT, VrtlinT, Ghorä, MuklakcsT and
KrsodarT. (36-38ab)
RRfrra’ w 4tM rr ii
RT^TRTT TJcMsflWT TTgBMr^ I
°q)HT-tsi> f^SRTT: ^ (q^hd: 11
One hundred and seventy are (the eneigics) that form the
sequence of YoginTs. All of them reside in a single circle- engaged in
the Great Festival of Yoga. All of them reside in the Circle of
Emptiness (vyomacakra) and in particular in the Circle of the Earth
(bhücakra). (38cd-39)
7
<J ^TT STfä'fcK'fcO 3 ^ I1
Eighty-five make up (he Wheel of the Void (khacakra) and in
its centre is the mistress of the circle called Mahgalä, the goddess who
bestows authority (adhikärakari). (40)
ta'lp lft* I
*l*l4lPlPl«h ^R f’4 3>*T siafcrf* II
According to the path of the Krama teachings, the Tradition
{mala) is that of the 1) YoginTs of the Sacred Scats, another sequence
(krama) is 2) that of the Great YoginT and is the governor of all the
Lords. (41)
IM II
Another (sequence) is that of 3) the Primordial Yogim and is
the supreme body of the mantras of the sequence. After this comes 4)
the sequence of the Great Siddhas that is the teaching (mala) of the
YoginTs of the Sacred Seats. (42)
5) Another sequence is that of the governor of all the Lords and
is that of the SiddhayoginTs. Associated with the live gestures (mudrä)
it has been transmitted along the sequence of the Lineage of the
Masters, (43)
$TPTcf *Ttft 3TSR I
ri'shW’* tn4Jlri '<H^$l[<=|c|l*M4 II
sm raT O w ”1’ i
^ 3 ;i
öTRTfrT I
The yogi is one who knows (the following) in due order
(kramena): Speech (kathana), the worship of the sequence
(kramapujana), transference (samkramana) which is present
everywhere and is free of all (demonic) possession (ävesa), the bliss
8 KHACAKRAPANCAKASTOTRA
(ramana) of entry into Sound, the consuming fire of emission and
assimilation - such, precceded by the auspicious (mungala), is the
teaching of the sequence of the Yoginls. The Great Reality (muhartlui)
is in the pcrvicw of the Great Kaula who knows (this). (44-4<Sab)
1J3U : shl^l dq I 11
TT«TT m Tfrj w " I
w " T r' jnrraitf" ii
Worship is mystical sexual union (caryakratmi), It is (erotic)
play (kridä), while gesture (mudrä) is that exhibited by (the inner
mystical) Sound (rava). (The yogi) should offer the Great Meal, fish,
liquor, rum and wine, the sacrificial pap (earn), many kinds of
sacrificial animals, song and instrumental music. (He should do this) as
he meditates and rcpcales mantras (to the Yoginls) in their own
respective circles according to their own nature. (46cd-48ab)
hskM tttT: ^öq| !•
<T ^f^PTT:""5 I
rpCIM^HIlfW 1'' II
Then, having hearcd with (their) mind delighted lac Great
Sound (of universal consciousness) (that emerges) from the supreme
emptiness (paräkäsa) of the Stainless (Absolute nimnjena), the
Yoginls known as Bhäsä who reside in the Great Abode (ol absolute
consciousness) inside the five-fold sequence, and move within the
mystical entry into the Gesture (mudrä of the energy of consciousness),
vibrate inebriated by supreme bliss. (48cd-50ab)
7ifa4f'0 M(c4]q^qi|r|!: II
The KhecarT (Yoginls) reside on the path of emptiness and have
dissolved away into the Supreme Emptiness (woman). (5()cd)
uNdl nfc 4\'Wt 3TTcl