In Hinduism, the Jnanarnava Tantra holds significance as a key tantric work primarily focused on Srividya, venerating the Divine Mother in the form of Lalita Tripurasundari. Comprising 26 patalas or chapters, it encompasses 1711 shlokas. A concise overview of its contents is as follows:
Patala 1 (28 verses): This segment provides a depiction of
the Sanskrit alphabet's 50 letters as 'Matrikas' or 'little mothers,' affirming
them as shabda-brahman, the source from which the universe unfolds over time.
Additionally, it alludes to the renowned Hamsa mantra ("soham
hamsah"), attributing it to Shabdatita-brahman.
Patala 2 (76 verses): In this section, the profound
significance of the renowned Bala-mantra (aim klim sauh) is expounded,
highlighting its greatness and spiritual potency.
Patala 3 (36 verses): The initial focus is on antaryaga, the
inner worship, elucidating the practice of meditating on the deity Mulavidya
situated within the Muladhara-chakra. Subsequently, a comprehensive exploration
of bahiryaga, the external worship, is presented, encompassing the intricate
process of drawing a yantra. The section concludes with an extensive portrayal
of the divine Goddess Tripureswari, along with guidance on meditation devoted
to her.
Patala 4 (81 verses): This segment provides a detailed
account of the worship methodology dedicated to the goddess Tripureswari,
encompassing the intricate mudras or finger poses involved. Towards the
conclusion, the worship of ten Bhairavas such as Hetuka and Tripurantaka, as
well as others like the eight Vasus and eleven Rudras, is vividly described.
Patala 5 (49 verses) Continuation of the worship of
Tripureswari, incorporating various items and corresponding mudras, is
detailed in this section.
Patala 6 (35 verses) This segment elaborates on the worship
of the same deity seated on the purva simhasana (the throne in the east).
Patala 7 (21 verses) This Patala provides a narration of the
puja (worship), dhyana (meditation), and yantra (mystical diagram) associated
with Tripura-bhairavi.
Patala 8 (16 verses) The goddess Bhairavi is depicted
seated on the pascima simhasana (the throne in the west), and instructions for
meditation on her, along with details about her yantra, are presented here.
Patala 9 (86 verses) This section includes the mantras for
Bhuvaneswari-bhairavi, Annapurna, Varaha, and Kubjika.
Patala 10 (103 verses) Details about drawing the Sri cakra
and the sadadhvas—the six paths leading to the Devi, such as Varnadhva and
tattvadhva—are outlined in this part.
Patala 11 (11 verses): Presented here is the
Kameshwari-mantra, consisting of five letters.
Patala 12 (26 verses): Described in this section is the
'Hadividya,' the panchadasakshari-mantra with 15 letters, attributed to
Lopamudra, Agastya’s wife. Additionally, various other mantras associated with
figures such as Manu, Candra (Moon), Kubera, Agastya, Nanda, Indra, Surya,
Sankara, Nandikesvara, and Durvasas are mentioned.
Patala 13 (52 verses): This segment discusses the
Shodashakshari-vidya or mantra of the Devi, comprising 16 letters. It includes
praise for the mantra and emphasizes the importance of ceremonially receiving
it from a qualified guru.
Patala 14 (148 verses): Covered in this part are topics like
the worship of the Srividya, the establishment of the kalasa (pot of holy
water), the Ananda Bhairava mantra, and various nyasas such as
sarvasaubhagyasundarinyasa, sammohana-nyasa, Ganesha Matrika Nyasa, and others.
Patala 15 (69 verses) This section explores diverse topics,
including the 46-lettered mantra of Kamesvarinitya. It delves into other
mantras such as those of Bhagamalini (145 letters), Nitya-klinna (11 letters),
Bherunda (10 letters), Vahni Vasini (9 letters), Mahavidyesvari (14 letters),
Sivaduti (7 letters), Tvarita (12 letters), Kulasundari (3 letters), Nitya (14
letters), Nilapatakini (15 letters), Vijaya (7 letters), Sarvamangala (9
letters), Jwalamalini (43 letters), and Vichitra (1 letter). Additionally, it discusses
special mudras like sanksobha, akarshana, and khecari.
Patala 16 (228 verses) This extensive chapter focuses on
various aspects, including internal meditation on the Devi (antaryaga), worship
of the guru, and the veneration of gods in the four cardinal directions through
the Sri cakra. It also explores the worship of five 'pancikas' (groups of five
deities) like Kosapancika and Kamadhenu Pancika, each comprising five goddesses.
Seven mantras, such as those of Mahalakshmi, Parijatesi, and Mahavidya, are
detailed, along with the worship of the various cakras of the Sri chakra. The
chapter concludes with the closing rituals of the pujas.
Patala 17 (118 verses) This section addresses various
topics, including the exploration of different types of japamalas (rosaries)
made of pearls, rudraksha beads (Elaeocarpus ganitrus), manikya (ruby), and
padmaksa (lotus seeds), along with their unique outcomes. It also covers the
purascarana of the mantras, utilizing
Srividya to fulfill desires, and the diverse desires fulfilled by worshipping
the goddess with different flowers.
Patala 18 (26 verses): By adorning the Devi with golden
flowers embellished with precious stones like diamond, sapphire, topaz, coral,
ruby, pearl, opal, etc., and following the prescribed ritual for a specific
number of days, the practitioner can experience numerous extraordinary
outcomes. These include the ability to command both humans and divine beings,
as well as control over animals. This encapsulates the essence of this chapter.
Patala 19 (44 verses): This section elaborates on three
aspects of the goddess: Tripuramba, Vagisvari, and Kamakala. It provides
insights into their respective methods of worship, meditation (dhyana), and the
consequent results yielded through these practices.
Patala 20 (179 verses)
This chapter discusses in detail the various japas and homas
associated with Goddess Tripuradevi.
- Three kinds of japa of the mantra (nigada, upamsu and manasa);
- Preparing the homakunda (pit for performing homa);
- Arranging the dipa (lamp)
- Worship of the fire-god;
- General homa and special homa for the fulfilment of desires;
- Instructions regarding (direction),
- naksatra (stars or asterism),
- vara (weekday),
- samaya (time),
- charma (skin-seats) and
- samit suitable for different results while undertaking the satkarmas
- and purnahuti (final offering).
Patala 21 (34 verses): In this segment, the practice of
Jnana Yajna is elucidated. The practitioner is instructed to offer, in a
contemplative manner, all the letters of the alphabet, along with their accrued
punya and papa (religious merit and demerit), virtuous and wrongful deeds, as
well as adherence to dharma and adharma, into the depths of their own atman.
This profound act leads to the realization of the knowledge of Brahman.
Patala 22 (74 verses): This chapter delves into the ritual
of Kumari Puja, which involves the worship of a prepubescent girl, symbolizing
the goddess. Additionally, various vamachara rites are expounded upon.
Patala 23 (36 verses): Within this section, four distinct
types of atman for inner contemplation—Atma, Antaratma, Paramatma, and
Jnanatma—are outlined. Furthermore, the chapter describes four categories of
dutis, or women-helpers, contributing to the practitioner's spiritual journey.
Patala 24 (96 verses): In this segment, the focus is on the
process of diksa or initiation. The topics covered include the arrangement of a
mandapa or shelter, the ritual placement of kalasas (ceremonially filled water
pots), criteria for individuals unsuitable for diksa, eligibility of
individuals for diksa, the procedural aspects of diksa incorporating the
renowned Vedantic dictum tat-tvam-asi, exploration of the seven chakras such as
muladhara and swadhisthana, imparting the Shodashakshari mantra, elucidation of
the mantra's significance, and the auspicious timing for diksa, emphasizing the
solar and lunar eclipses and favorable months like Caitra (March/April) and
Asadha (July).
Patala 25 (23 verses): This section details the purification
and preparation of the pavitra, a ring crafted from kusa grass (Poa
cynosuroides), through an offering to the goddess and its subsequent wearing.
Patala 26 (31 verses): Concluding this section, the
discourse centers on the worship of Damanaka, a specific plant or creeper,
along with the veneration of Manmatha accompanied by his two consorts, Rati and
Priti.