pp. 147, 149-51, 154 stages of awareness, according to the Svacchanda Tantra

p. 156 emancipatory stages of the soul, according to the Svacchanda Tantra

Oberhammer = Gerhard Oberhammer : Strukturen yogischer Meditation. Vienna : O:sterreichische Akademie der Wissenschaften, 1977. pp. 108 sq.

Samhita-s of Pan~ca-ratra : Sattvata (SS), Jaya-akhya (JS), Paus.kara (PS)

p. 190, Illustration 3 -- the 38 Vibhava deities, according to the Sattvata Samhita 9:98-109

1	Padma-nabha {'redwaterlily-navel'}
2	Dhruva {'pole-star'}
3	An-anta {'unending'} "(the first circle of twelve, 3-14)"
4	S`akti-is`a
5	Madhu-sudana
6	Vidya-adhideva
7	Kapila
8	Vis`va-rupa
9	Vihamgama {'moving in the sky'}
10	Krod.a-atman {'bosom-soul'}
11	Vad.ava-vaktra
12	Dharma
13	Vag- {Vac- 'voice'}is`vara
14	Eka-arn.ava-s`aya {'one-ocean-recliner'} "(this form is the same as Padmanabha)"
15	Kurma {'tortoise'} "(the second circle of twelve, 15-26)"
16	Varaha {'boar' = Emus.a}
17	Nara-simha {'human-lion'}
18	Amr.taharan.a {'ambrosia-seizing' = Garud.a}
19	S`ri-pati
20	Kamta-atman {'beloved soul'}
21	Rahu-jit
22	Kala-nemi-ghna
23	Parijata-hara {'seizer of parijata-tree'}
24	Loka-natha {'world-refuge'}
25	Datta-atreya
26	Nyagrodha-s`ayin "(child Vis.n.u lying on a banyan leaf floating on the primordial water)"
27	Eka-s`r.nga-tanu {'one-horn-stretcher'} "(the third circle of twelve, 27-38)"
28	Vamana ('midget')
29	Tri-vikrama {'thrice-stepping'}
30	Nara
31	Nara-ayana {'water-traveling'}
32	Hari
33	Kr.s.n.a
34	Rama "carrying the war axe"
35	Rama "carrying bow and arrows"
36	[Veda-]Vyasa
37	Kalkin
38	Patala-s`ayin {'hell-reclining'} "(this form, too, is the same as Padmanabha)"

p. 193, Illustration 4 -- bija-mantra-s of deities, according to the Sattvata Samhita 18:127-195

p. 204 5.5 places on one's body for installation of deities during the various yuga-s

Teun Goudriaan (ed.) : Ritual and Speculation in Early Tantrism : studies in honor of Andre' Padoux. State U of NY Pr, Albany, 1992.

p. 140	"At the beginning of Chapter 291 of the S`antiparvan, Yudhis.t.hira poses a question to Bhis.ma concerning the difference between the perishable (ks.ara-), by which one recurs (in samsara), and the imperishable (aks.ara-) by which one does not recur. ["Same opposition of ks.ara and aks.ara in S`vetUp 1, 1, 8." (p. 163, n. 5:1)] For his answer, the grandsire ... refers to ... an instruction of Karalajanaka by Vasis.t.ha. ... The imperishable is the twenty-fifth tattva, which is Vis.n.u (37), the large or cosmic atman (41). ... Nilakan.t.ha, the Advaitin commentator (seventeenth century [Chr.E.]), expresses this ... as adhis.t.hana- 'control' ... . In 293, 43, again, the Mbh. characterizes ... as the controller (adhis.t.hatar) of nature and of the gun.as, ... the "twenty-fifth." This unmanifest cosmic being ... present in the heart of all beings as an intelligent principle ... wrongly imagines himself to "possess" nature (prakr.ti) ... . Nilakan.t.ha ... here identifies nature with Avidya ... . For him the abhimana consists in a wrong conception of separate individuality ... . The Prakr.ti ... has to be ... the 'unawake person' (abuddhajana) mentioned in the next stanza (291, 42) : ... Being combined with ... inertia [tamas], lucidity [sattva] and activity [rajas], he is absorbed in our [samsara] in so many births
p. 141	..., because he has dealings with an unawake person." "(292, 48cd) ... the Imperishable, by loss of his innate intellect (abuddhi- ...) imagines himself to be perishable ... . Chapter 293 ... verse 12-21, Karalajanaka himself formulates ... a ... proto-Tantric doctrine ... : ... Just as the copulation of a man and a woman
p. 142	..., in the same way the copulation of Prakr.ti and Purus.a provides for the creation and maintenance of the world. ... Vasis.t.ha ... verses 41 f., ... comes to speak on the stages of awakening ... : ... beyond intelligence, they call the awakening ..., because it avoids the unawake [nature]; but then, the unawakened, [although] unmanifest, they call ... [connected] with the gun.as." "the 'unawake' (abuddha-) nature is ... here subt[le]ly distinguished from, the 'unawakened' (aprabuddha-) self, identified with a qualified gun.ic ... . Two states of the self are therefore described : the state in which the self identifies with nature {and thus self-identifieth with the perishable} ...; and another state in which the self is realizing that the unawake state should be avoided" {by not self-identifying with the perishable of separate individuality (but rather with the Imperishable of universally-conjoined individuality)}.
p. 143	"The awakened state (prabuddha ...)" : "The word prabuddha, used in the plural (293, 45) denotes those sages who realize the eternal quietude of the unmanifest, the unqualified ... controller of nature and the gun.as, ... the twenty-fifth (293, 43c-44d)".
p. 144	"at 293, 43 ... : ... when he realizes his self, then he becomes isolated ["kevalah."]".
	"In the state of final realization he is called kevala, a Samkhyan term".		{This term (/kevala/) is also Jaina.}
	"The "degradation" of the twenty-fifth, that is, the individual Purus.a or
	Jiva (no trace of the latter term occurs in these chapters of the Mbh.; it is used in Nil.'s commentary)	{/Jiva/ is likewise the Jaina term for 'individual soul'.}
	is continued in 295, 10-18, where we read of his absorption into Prakr.ti, see 15a-16b ... . ... In 16cd, the same is reformulated as an absorption of the Ks.etrajn~a into the Ks.etra. Nature thus becomes imperishable (aks.ara-, 17a ...). This ... viewpoint, ... in its wording resembling 291, 42 and 293, 3 ..., ... may be a rethinking of 293, 45 ...; at the same time, it foreshadows the situation of the souls absorbed into primeval Maya (pralayakala-) postulated by the S`aiva Agamas."
p. 145	"In Chapter 296, ... verse 3, he is called budhyamana ..., because he has a realization of the unmanifest [nature]; that is, as different from himself. ... The awakened, however, is characterized now as the "twenty-sixth," pure, immeasurable, eternal (7c-8b)."

p. 147	"In its presentation of a theory of stages of awareness ..., the Svacchanda Tantra (SvT; 11, 83c-84b; 11, 91-126) ... expands the same terminology as applied in the Mahabharata. The text introduces this doctrine in combination with that of the fivefold Atman ... . ... . ... the stanzas 84c-90 expound the fivefold atman."
p. 149	"being ... absorbed in Maya, the Pralayakala is termed unaware."
p. 150	"The volition (iccha) of ... Ananta works in this way that ... out of numberless karmans of the atmans a certain "karman has come to maturation" because of growth to abundance (udreka-) and thus becomes suited to bring about a certain result to a particular atman."
p. 151	stanza 102 :- "S`rikan.t.ha through destination, on account of karman, binds the unenlightened (pas`u), although unconforming, with the structure of bondage called the substrate."		"The commentary explains that S`rikan.t.ha ... presides over the upward course up to the substrate (pradhaman); that is, the twenty-four lower tattvas. The bondage itself is the primeval impurity (an.ava). Unconforming (asaman~jas) is explained as "not suitable for projection of the nonself.""
	stanza "104 ... Therefore, he is called a wanderer because he wanders again and again [in different births]."
	"For this soul, the '[male] wanderer' (samsarin), ... women ... are "the highest," the most exalted things."	{Not being in contact with actual goddesses, he is unable to relate to goddesses so as to recognize that goddesses are more exalted than mortal women. [And, conversely, of course, samsarini-s, female wanderers, consider men as the highest, being unable to recognize that gods are more exalted than are mortal men.]}
p. 154	"The stage of being awakened is reached" :- stanza "122 ... superior to the courses of existence, ... 123 ... out of reach of the manifested world ..., superior to causality, omniscient, omnipresent, 124 ... of unassailable limitless power, ... eternal".

p. 180 2.3	"The three groups of twelve deities (the Vibhava deities) ... are described a[s] three circles, cakras; viz., fire, moon, and sun".
p. 183 2.7	"Among the Vyuhas, Aniruddha is the aggregate of the Vibhavas".

"The Vyuha Vasudeva represents the turya state and
Nityodita Vasudeva the turyatita. ...
Of course, theists acknowledge a state of conscious existence of ultimate reality even beyond the Nityodita state, where divine sovereignty and splendor remain unmanifest in the plenum (brahman)
of pure consciousness that is consciousness of nothing, not even of itself."	{Pure consciousness ought to be aware of everything, including itself. Not to be aware of anything would be unconsciousness, not any sort of consciousness. (Could this imply that too much consciousness may become self-consuming and self-destructive, however?)}

adhi-atman	bhuta-adhideva	adhibhuta
BAM	Padma-nabha	buddhi ['intelligence']
MAM	Vis`va-rupa	manas ['mind']
KHAM	Vag-is`a	akas`a ['aither']
VAM	Kha-ga-asana ('sky-goer-posture')	vayu ['ae:r']
TAM	Nara-simha	tejas ['splendor']
AM	Saras-s`ayin ('flow-recliner')	ap ['fluid']
KS.AM	Varaha	bhu

p. 196	"one should first envisage one's psychophysical system as the temple. Inside that,
	at the end of the vocal chord, is the heart lotus, facing downward with its petals unopened;	inside its pericarp is a second heart lotus, facing upward.
	The first lotus is the moon lotus full of nectar and	the second is the sun lotus.
	The first represents the eclipse (nimes.a) of S`abdabrahman and	the second its awakening (unmes.a).
	Resting on the pericarp of the second lotus, the middle channel (madhya nad.i ...) rises, containing the orbs of sun, moon, and fire. The middle channel represents manifest speech ... . Manifest speech, which transcendent knowledge (cit), keeps contact with transcendent reality by flying to it along with the breath as the sadhaka performs pran.ayama. Usually cosmic cit-s`akti, manifest asthe cosmic movement, spanda ..., enters the jiva through the moon channel and ...
p. 197	pran.as`akti merges into the speech and in this way brings ... cit-s`akti. The central channel containing manifest speech (i.e., divine omniscience) with all its individual contents is ... the center of the universe. ... The sadhaka must now visualize the void beyond this manifest speech. ... There the worshipper now envisages the supreme God existing together with god Ananta, the deity of buddhitattva (SS 9, 98-102)." "Sometimes, ... the sadhaka only envisages a luminous disk surrounded by rays. The latter represents the Nityodita Vasudeva".

p. 198	"divine transcendent speech exists like a square pillar and becomes the indicator or the concept (vacaka). The referent (vacya) of that concept is the quadruple ... discernible on that pillar on its cardinal sides. ...
p. 199	At that stage the omnipotent cosmic power manifests as cosmic vibration. At the microcosmic level the same power pervades the individual ... . Although being in continual movement, the power never loses its static and immutable center."

Vyuha	direction	color of Vyuha
Vasu-deva	east	white
Samkars.an.a	south	red
Pradyumna	west	golden
Aniruddha	north	blue

Vyuha	color of clothing	emblem on banner
Vasu-deva	yellow	eagle
Samkars.an.a	dark blue	palm tree
Pradyumna	red	makara (do[l]phin)
Aniruddha	white	fawn

p.	sequence	Vyuha	direction	bicolor
203	1st	Aniruddha	northeast	1/2 dark & 1/2 white
	2nd	Pradyumna	northwest	1/2 dark & 1/2 yellow
203-4	3rd	Samkars.an.a	southwest	1/2 yellow & 1/2 red
204	4th	Vasu-deva	southeast	1/2 white & 1/2 red

	Kr.ta	Treta	Dvapara	Kali
Vasudeva	white	red	yellow	black
Samkars.an.a	red	yellow	black	white
Pradyumna	yellow	black	white	red
Aniruddha	black	white	red	yellow

yuga	Kr.ta	Treta	Dvapara	Kali
bodily site	head	heart	navel	below navel

	characteristic	weapon
Vasudeva	"without any division"	wheel
Samkars.an.a	is pralaya itself	pestle named /Sau-nanda/
Pradyumna	is Sanat-kumara	bow
Aniruddha	"whose army covers the universe (vis.vaksena)."	sword named /Nandaka/