{"collection":"tantra","html_url":"https://unchartedknowledge.5gfusion.net/browse/tantra/htg/htg09.htm","path":"tantra/htg/htg09.htm","source_url":"https://sacred-texts.com/tantra/htg/htg09.htm","text":"Hymns to the Goddess, by John Woodroffe (Arthur Avalon), [1913]\n1. HR\u012aM,\u00a02 O destroyer of time!\u00a03\n 2. \u015aR\u012aM,\u00a04 O terrific one!\u00a05\n 3. KR\u012aM,\u00a06 Thou who art beneficent,\u00a07\n4. Possessor of all the arts,\u00a01\n 5. Thou art Kamal\u0101,\u00a02\n 6. Destroyer of the pride of the K\u0101l\u012b Age.\u00a03\n 7. Who art kind to him of the matted hair,\u00a04\n 8. Devourer of Him who devours,\u00a05\n 9. Mother of Time\u00a06\n 10. Thou art brilliant as the fires of the final dissolution.\u00a07\n 11. Spouse of Him of the matted hair.\u00a08\n 12. O Thou of formidable countenance,\u00a09\n 13. Ocean of the nectar of compassion,\u00a010\n14. Merciful,\u00a01\n 15. Vessel of mercy,\u00a02\n 16. Whose mercy is without limit,\u00a03\n 17. Who art attainable alone by Thy mercy,\u00a04\n 18. Who art fire,\u00a05\n 19. Tawny,\u00a06\n 20. Black of hue,\u00a07\n 21. Thou who increaseth the joy of the Lord of creation,\u00a08\n 22. Night of darkness,\u00a09\n 23. In the form of desire,\u00a010\n 24. Yet liberator from the bonds of desire,\u00a011\n 25. Thou who art dark as a bank of cloud,\u00a012\n26. And bearest the crescent moon,\u00a01\n 27. Destructress of sin in the K\u0101l\u012b Age,\u00a02\n 28. Thou who art pleased by the worship of virgins,\u00a03\n 29. Thou who art the refuge of the worshippers of virgins,\u00a04\n 30. Who art pleased by the feasting of virgins,\u00a05\n 31. And who art in the form of the virgin,\u00a06\n 32. Thou who wanderest in the Kadamba forest,\u00a07\n 33. Who art pleased with the flowers of the Kadamba forest,\u00a08\n34. Who hast Thy abode in the Kadamba forest,\u00a01\n 35. Who wearest a garland of Kadamba flowers,\u00a02\n 36. Thou who art youthful,\u00a03\n 37. Who hath a soft low voice,\u00a04\n 38. Whose voice is sweet as the cry of a Cakrav\u0101ka bird,\u00a05\n 39. Who drinkest K\u0101dambar\u012b wine,\u00a06\n 40. And art pleased with the K\u0101dambar\u012b wine,\u00a07\n41. And whose cup is a skull,\u00a01\n 42. Who wearest a garland of bones,\u00a02\n 43. Who art pleased with the lotus,\u00a03\n 44. And who art seated on the lotus,\u00a04\n 45. Who abidest in the centre of the lotus,\u00a05\n 46. Whom the fragrance of the lotus pleases,\u00a06\n 47. Who movest with the swaying gait of a hamsa,\u00a07\n 48. Destroyer of fear,\u00a08\n 49. Who assumeth all forms at will,\u00a09\n 50. Whose abode is at K\u0101mar\u016bpa,\u00a010\n 51. Who ever dallies at the K\u0101map\u012btha,\u00a011\n 52. O Beautiful One,\u00a012\n 53. O creeper which givest every desire,\u00a013\n54. Whose beauty is Thy ornament,\u00a01\n 55. Adorable as the image of all tenderness,\u00a02\n 56. Thou with a tender body,\u00a03\n 57. And who art slender of waist,\u00a04\n 58. Who art pleased with the nectar of purified wine,\u00a05\n 59. Giver of success to them whom purified wine rejoices,\u00a06\n 60. The own Deity of those who worship Thee when joyed with wine,\u00a07\n 61. Who art gladdened by the worship of Thy-self with purified wine,\u00a08\n 62. Who art immersed in the ocean of purified wine,\u00a09\n 63. Who art the protectress of those who accomplish vrata with wine,\u00a010,\n64. Whom the fragrance of musk gladdens,\u00a01\n 65. And who art luminous with a tilaka mark of musk,\u00a02\n 66. Who art attached to those who worship Thee with musk,\u00a03\n 67. Who lovest those who worship Thee with musk,\u00a04\n 68. Who art a mother to those who burn musk as incense,\u00a05\n 69. Who art fond of the musk-deer,\u00a06\n 70. And who art pleased to eat its musk,\u00a07\n 71. Whom the scent of camphor gladdens,\u00a08\n 72. Who art adorned with garlands of camphor,\u00a09\n 73. And whose body is besmeared with camphor and sandal paste,\u00a010\n 74. Who art pleased with purified wine flavoured with camphor,\u00a011\n 75. Who drinkest purified wine flavoured with camphor,\u00a012\n76. Who art bathed in the ocean of camphor,\u00a01\n 77. Whose abode is in the ocean of camphor,\u00a02\n 78. Who art pleased when worshipped with the b\u012bja \"H\u016bm,\"\u00a03\n 79. Who threatenest with the b\u012bja \"H\u016bm,\"\u00a04\n 80. Embodiment of Kul\u0101c\u0101ra,\u00a05\n 81. Adored by Kaulikas,\u00a06\n 82. Benefactress of the Kaulikas,\u00a07\n 83. Observant of Kul\u0101c\u0101ra,\u00a08\n 84. Joyous one,\u00a09\n 85. Revealer of the path of the Kaulikas,\u00a010\n 86. Queen of K\u0101\u015b\u012b,\u00a011\n 87. Allayer of sufferings,\u00a012\n88. Giver of blessings to the Lord of K\u0101\u015b\u012b,\u00a01\n 89. Giver of pleasure to the Lord of K\u0101\u015b\u012b,\u00a02\n 90. Beloved of the Lord of K\u0101\u015b\u012b,\u00a03\n 91. Thou whose toe-ring bells make sweet melody as Thou moveth,\u00a04\n 92. Whose girdle bells sweetly tinkle,\u00a05\n 83. Who abidest in the mountain of gold,\u00a06\n 94. Who art like a moonbeam on the mountain of gold,\u00a07\n 95. Who art gladdened by the recitation, of the mantra \"Kl\u012bm,\"\u00a08\n 96. Who art the K\u0101ma B\u012bja,\u00a09\n97. Destructress of all evil inclinations,\u00a01\n 98. And of the afflictions of the Kaulikas--\u00a02\n 99. Lady of the Kaulas,\u00a03\n 100. O Thou who by the three b\u012bj\u0101s, \"KR\u012aM\" \"HR\u012aM\" \"\u015aR\u012aM\" art the Destructress of the fear of death\u00a04--\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(To Thee I make obeisance.)\n43:1 From the Mah\u0101nirv\u0101\u1e47a Tantra, Seventh Ull\u0101sa, verses 12 et seq. This hymn to the primordial K\u0101l\u012b contains a hundred of her names all beginning with \"K.\" Thus K\u0101l\u012b, Kar\u0101l\u012b, Kaly\u0101n\u012b, Kal\u0101vat\u012b, Kamal\u0101, Kalidarpaghni, Kapardd\u012b\u015bakripanvit\u0101, etc. K\u0101di is that which has \"Ka\" in the beginning. In the Tantrar\u0101ja, Dev\u012b says to \u015aiva: \"The syllable 'Ka' is in Thy form, and that \u015aakti confers all siddhis\" (see Lalit\u0101 Sahasran\u0101ma, where a number of the following names occur).\n43:2 The M\u0101y\u0101b\u012bja (see Fifth Ull\u0101sa, verse 10).\n43:3 K\u0101l\u012b (see Fourth Ull\u0101sa, verses 30 et seq.). She is thus called K\u0101lakarshin\u012b.\n43:4 B\u012bja of Lak\u1e63m\u012b, Dev\u012b of prosperity or beauty.\n43:5 Kar\u0101l\u012b.\n43:6 The B\u012bj\u0101bhid\u0101na says Ka = K\u0101l\u012b, Ra = Brahm\u0101, \u012a = Mah\u0101m\u0101y\u0101. The half circle of candrabindu is the universal Mother, and the point is the destroyer of misery.\n43:7 Kaly\u0101\u1e47\u012b, or She who bestows peace and happiness (see the Lalit\u0101, verse 73). According to the Padmapur\u0101\u1e47a, Dev\u012b is worshipped as Kaly\u0101\u1e47\u012b in the Malaya mountains.\n44:1 Kal\u0101vat\u012b (see the Lalit\u0101, verse 74). The K\u0101l\u0101, or arts, are sixty-four in number. The \u015aakti should always be Kal\u0101vat\u012b. Dev\u012b is also called Kal\u0101m\u0101l\u0101, or garland of the arts. Kal\u0101vat\u012b may also mean possessed of all arts complete.\n44:2 A name of Lak\u1e63m\u012b-Dev\u012b is Kamala, for She is all \u015aaktis. In verse 73 of the Lalit\u0101, Dev\u012b is called K\u0101makal\u0101r\u016bp\u0101, on which Bh\u0101skarar\u0101ya says that there are three bindus and the h\u0101rdakala. The first bindu is called K\u0101ma, and the last Kal\u0101; but according to the rule praty\u0101h\u0101ra, Kamal\u0101 includes all four. K\u0101lik\u0101 Pur\u0101\u1e47a says, Dev\u012b, is alone indicated by K\u0101ma.\n44:3 Kalidarpaghn\u012b.\n44:4 Kapard\u012b\u015bakripanvit\u0101. Kapard\u012b\u015ba is a title of \u015aiva derived from his matted hair.\n44:5 K\u0101lik\u0101, because She devours \u015aiva as Mah\u0101k\u0101la (see Mah\u0101nirv\u0101\u1e47a Tantra, Fourth Ull\u0101sa, verse 31).\n44:6 K\u0101lam\u0101t\u0101.\n44:7 K\u0101l\u0101nalasamadyuti.\n44:8 Kapardin\u012b. Spouse of \u015aiva, called Kapardi from his matted hair (see Lalit\u0101, verse 151). The Vi\u015bva says that Kaparda means the matted hair of \u015aiva and the cowdung cakes. When \u015aiva incarnated, as Mail\u0101ra, his spouse was decked with a garland of cowdung-cakes.\n44:9 Kar\u0101l\u0101sy\u0101.\n44:10 Karun\u0101mritas\u0101gar\u0101 (see Lalit\u0101, verse 73).\n45:1 Krip\u0101may\u012b.\n45:2 Krip\u0101dh\u0101r\u0101.\n45:3 Krip\u0101p\u0101r\u0101.\n45:4 Krip\u0101gam\u0101.\n45:5 K\u1e5b\u1e63\u0101nu. K\u1e5b\u1e63\u0101nuretas is an epithet of \u015aiva whose male seed is fire.\n45:6 Kapil\u0101.\n45:7 K\u1e5b\u1e63\u1e47\u0101.\n45:8 K\u1e5b\u1e63\u1e47\u0101nandavivardhin\u012b. K\u1e5b\u1e63\u1e47a is here the supreme Lord.\n45:9 K\u0101laratr\u012b. The Lalit\u0101, verse 101, speaks of the Dev\u012b as attended by hosts of \u015aaktis, K\u0101lar\u0101tr\u012b, and others--that is the twelve \u015aaktis from K\u0101lar\u0101tr\u012b to Tank\u0101r\u012b, one in each petal of the anah\u0101ta padma. The Var\u0101ha Pur\u0101\u1e47a says that Raudr\u012b, who was born from darkness and went to the Blue Mountain to perform penance (the \u015aakti causing destruction) is called K\u0101lar\u0101tr\u012b.\n45:10 K\u0101marup\u0101 (ibid., verse 73), Kalika Pur\u0101\u1e47a--says that Dev\u012b is called K\u0101ma because She came to the secret place in the Blue peak of the great mountain (K\u0101il\u0101sa) along with \u015aiva, for the sake of desire, and because She fulfils desires and destroys and restores the body of K\u0101ma.\n45:11 K\u0101map\u0101\u015bavimocin\u012b.\n45:12 K\u0101dambin\u012b. In the heat of India the rain-cloud is welcome, and in some of Her forms She is dark.\n46:1 Kal\u0101dh\u0101r\u0101.\n46:2 Kalikalma\u1e63an\u0101\u015bin\u012b (see Lalit\u0101, verse 113), K\u016brma Pur\u0101\u1e47a says that the repetition of the names of Dev\u012b destroys the multitude of sins in the K\u0101l\u012b Age.\n46:3 Kum\u0101rip\u016bjanaprit\u0101. The Kum\u0101r\u012b p\u016bj\u0101, or worship of virgins, is a p\u016bj\u0101 common in Bengal. The worship is by men, whereas the sadhavap\u016bj\u0101, or worship of married women, is done by women. Or Kum\u0101r\u012b may directly refer to the Dev\u012b Herself. She is known as the unmarried Kum\u0101r\u012b. A s\u016btra of the \u015aiva S\u016btras runs Icc\u0101\u015baktih Um\u0101 kum\u0101r\u012b. The energy of desire is Um\u0101, the unmarried. Bh\u0101skarar\u0101ya (Commentary, Lalit\u0101, verses 25, 40) says: As play She creates the universe, hence She is Kum\u0101r\u012b, or She destroys (m\u0101rayate) the ground (ku) of the great illusion. Hence She is Kum\u0101r\u012b; Kum\u0101r\u012b is the enjoyer and not to be enjoyed, as She is one with the Yogi, the enjoyer.\n46:4 Kum\u0101r\u012b p\u016bjak\u0101lay\u0101, or \"who art the refuge of such worshippers.\"\n46:5 Kum\u0101ribhojan\u0101nanda. The Kum\u0101r\u012bs are feasted at the Kum\u0101r\u012b p\u016bj\u0101.\n46:6 Kum\u0101r\u012br\u016bpadh\u0101rin\u012b. So a very young marriageable girl is called Gauri.\n46:7 Kadambavanasanch\u0101r\u0101 (see Hymn to Tripurasundari, post).\n46:8 Kadambapu\u1e63pasanto\u1e63\u0101 (see Lalit\u0101, verse 73).\n47:1 Kadambavanav\u0101sin\u012b (see the Lalit\u0101, verse 23). The palace of Cint\u0101mani is surrounded by a gallery of gems (ma\u1e47ima\u1e47\u1e0dapa). Around this is the grove of Kadamba trees, which in the Pur\u0101\u1e47\u0101s are said to be seven yojanas in height in the space between the walls of gold and silver. The Bhairavay\u0101mala says the abode of Bindu is the ocean of nectar. The five yonis--that is, the five \u015aakti angles in the \u015bricakra--are the divine trees. There is the grove of N\u012bpa trees. Within that is the gallery of gems. Within that is the palace of Cint\u0101ma\u1e47i.\n47:2 Kadambapu\u1e63pam\u0101lin\u012b. The Lalit\u0101, verse 8, speaks of Dev\u012b as decked above her ears with clusters of Kadamba flowers.\n47:3 Kishor\u012b.\n47:4 K\u0101laka\u1e47\u1e6dh\u0101. Dev\u012b is also called K\u0101laka\u1e47\u1e6dh\u012b, or wife of K\u0101laka\u1e47\u1e6dha, a name of \u015aiva whose throat was coloured by the poison he swallowed at the churning of the ocean. According to Dev\u012b pur\u0101\u1e47a, K\u0101laka\u1e47\u1e6dha was worshipped at K\u0101lanjara.\n47:5 Kalan\u0101danin\u0101din\u012b. Water-birds which sing to one another at night--the male to the female and the latter to the male--sitting on opposite banks of the river. Their passionate devotion is often alluded to by the poets.\n47:6 K\u0101dambarip\u0101narat\u0101.\n47:7 K\u0101dambar\u012bpriy\u0101. K\u0101dambar\u012b is mead. Bh\u0101skarar\u0101ya (Commentary, Lalit\u0101), dealing with the Tripur\u0101 Upanishad, which prescribes that mead, fish, flesh, and cooked cereals should be offered to the Devat\u0101, says that it enjoins those who are allowed to take wine, flesh, etc., that they should do so after first dedicating them to the Brahman, and minimize the habit by gradation (see the same idea expressed in Manu v., 56, Bh\u0101g. Pr. XI., 5-11).\n48:1 Kap\u0101lap\u0101tranirat\u0101.\n48:2 Kamk\u0101lam\u0101lyadh\u0101rini.\n48:3 Kamal\u0101sanasantu\u1e63\u1e6d\u0101.\n48:4 Kamal\u0101sanav\u0101sin\u012b.\n48:5 Kamal\u0101layamadhyasth\u0101.\n48:6 Kamal\u0101modamodin\u012b.\n48:7 Kalahamsagat\u012b. Hamsa is variously translated goose, swan, flamingo. A swaying waddle like that of a duck is admired. As the swans live in the celestial lake called M\u0101nasa, so She lives in the minds (m\u0101nasa) of Her devotees.\n48:8 Klaibyan\u0101\u015bin\u012b.\n48:9 K\u0101mar\u016bpin\u012b (see also post).\n48:10 K\u0101mar\u016bpakritav\u0101s\u0101 (see next note).\n48:11 K\u0101map\u012bthavil\u0101sin\u012b. K\u0101mar\u016bpa, the great Tantrika centre in Assam, one of the Mah\u0101p\u012bthas, where the genital organ of the Dev\u012b fell on the severance of Her dead body by Vi\u1e63\u1e47u after the Dak\u1e63a Yajna. K\u0101marupa is also one of the \u0100dibhuta, which are in the M\u016bl\u0101dh\u0101ra and other tattvik centres (see the Lalit\u0101, verse 82).\n48:12 Kaman\u012by\u0101.\n48:13 Kalpalat\u0101. The Kalpa tree is one of the celestial trees in the heaven of India, which yielded whatever one desired. Woman is likened to a creeper (lat\u0101) embracing and depending on her p. 49 husband (see also the Lalit\u0101, where the Dev\u012b is called Bhaktimatkalpalatik\u0101, the kalpa creeper of the devotee).\n49:1 Kaman\u012byavibh\u016b\u1e63an\u0101, or \"who art the possessor of beautiful ornaments.\"\n49:2 Kaman\u012byagun\u0101r\u0101dhy\u0101; or it may mean that the Dev\u012b is to be worshipped by the worshipper with all best and tender feeling.\n49:3 Komal\u0101ng\u012b.\n49:4 Krishodar\u012b. Literally, small of belly (see Bhuvane\u015bvar\u012b stotra, apivarastanatating tanuvrittamadhy\u0101m, and the Lalit\u0101, verse 79, tanumadhy\u0101).\n49:5 K\u0101ran\u0101mritasantosh\u0101. K\u0101rana is one of the technical terms given to the purified wine consumed as an element of the T\u0101ntrika pancatattva.\n49:6 K\u0101ran\u0101nandasiddhid\u0101.\n49:7 K\u0101ran\u0101nandajapesht\u0101.\n49:8 K\u0101ran\u0101rchchanaharshit\u0101.\n49:9 K\u0101ran\u0101rnavasangmagn\u0101.\n49:10 K\u0101ranavratap\u0101lin\u012b. Vratas are ritual acts and devotional exercises which do not belong to the obligatory (nitya) karma.\n50:1 Kast\u016br\u012bsaurabh\u0101mod\u0101. Musk is used in worship to scent candan, etc.\n50:2 Kast\u016br\u012btilakojjval\u0101. The tilak is the mark worn by sectarian Hindus on the forehead.\n50:3 Kast\u016br\u012bp\u016bjanarat\u0101.\n50:4 Kast\u016br\u012bp\u016bjakapriy\u0101.\n50:5 Kast\u016br\u012bd\u0101hajanan\u012b.\n50:6 Kast\u016br\u012bmrigatoshin\u012b.\n50:7 Kast\u016br\u012bbhojanaprit\u0101.\n50:8 Karp\u016br\u0101modamodit\u0101. Camphor is burnt in worship during \u0101rati, and is used to scent the p\u0101dya, betel leaf, etc., offered to the Dev\u012b.\n50:9 Karp\u016bram\u0101l\u0101bharan\u0101. Balls of camphor are strung together in a garland.\n50:10 Karp\u016bracandan\u0101kshit\u0101.\n50:11 Karp\u016brak\u0101ran\u0101hlad\u0101.\n50:12 Karp\u016br\u0101mritap\u0101yin\u012b.\n51:1 Karp\u016bras\u0101garasnat\u0101.\n51:2 Karp\u016bras\u0101gar\u0101lay\u0101.\n51:3 K\u016brchchab\u012bjajapaprit\u0101. H\u016bm is the K\u016brchhab\u012bja.\n51:4 K\u016brchchajapapar\u0101yayan\u0101--that is, She who mutters \"H\u016bm\" when conquering the demons. The Dev\u012b then constantly uttered the h\u016bmk\u0101ra with its threatening, roaring sound.\n51:5 Kul\u012bna. Kula, according to the Tantra, means \u015aakti. Akula = \u015aiva. The union of Kula with Akula is called Kaula, the essence common to both \u015aiva and \u015aakti. Hence Dev\u012b is Kaulin\u012b (see Lalit\u0101, verse 37). Both Kula and Akula are in the Sahasr\u0101ra. Kul\u0101c\u0101ra is the way of the Kaula division of T\u0101ntrik worshippers.\n51:6 Kaulik\u0101r\u0101dhy\u0101. The Kaulikas are followers of Kul\u0101c\u0101ra (see last note). So also in the Lalit\u0101, verse 17, the Dev\u012b is addressed as \"adored by Dak\u1e63inas and Adak\u1e63inas.\"\n51:7 Kaulikapriyak\u0101r\u012bn\u012b.\n51:8 Kulac\u0101r\u0101, v. ante.\n51:9 Kantukin\u012b.\n51:10 Kulam\u0101rgapradarshin\u012b.\n51:11 Ka\u015b\u012b\u015bvar\u012b. K\u0101\u015b\u012b is Benares, the sacred city of \u015aiva.\n51:12 Kartahartr\u012b; and thus the Lalit\u0101 speaks of the Dev\u012b as the moon-light which soothes those burned by the triple fires of misery.\n52:1 K\u0101\u015b\u012b\u015bavaradayin\u012b (\"Lord\" is \u015aiva).\n52:2 K\u0101\u015b\u012b\u015bvarakrit\u0101mod\u0101.\n52:3 K\u0101\u015b\u012b\u015bvaramanoram\u0101.\n52:4 Kalamanj\u012bracaran\u0101.\n52:5 Kvanatk\u0101nc\u012bvibh\u016b\u1e63an\u0101.\n52:6 K\u0101ncan\u0101drikrit\u0101gar\u0101 (the mountain K\u0101ncana or Sumeru). Durv\u0101sa says in his Lalit\u0101stavaratna (verses 2-4): \"Let the gold mountain be victorious whose body is the universe resounding with the music of celestial women living in the golden bowers of creepers of the mountain peak. We salute the three peaks which are the seats of Brahm\u0101, Vi\u1e63\u1e47u, and \u015aiva, extending to the four quarters of the earth. In their midst is another peak 400 yojanas (a yojana is eight or nine miles) in height, making the place beauteous with the golden rays of its flowers, and I worship it.\" The Lalit\u0101 Sahasran\u0101ma (verse 22) also addresses Dev\u012b as dwelling on the middle peak of Mount Sumeru.\n52:7 K\u0101ncan\u0101calakaumudi.\n52:8 K\u0101mab\u012bjajap\u0101nanda. The K\u0101ma b\u012bja is \"kl\u012bm.\" When the \"Ka\" and \"La\" are eliminated, the remaining \"\u012bm\" is called k\u0101makal\u0101, which is in the tur\u012bya state. In the Lalit\u0101, verse 225, Dev\u012b is called creatrix of the mantra kl\u012bm (\"kl\u012bmkar\u012b\"). Kl\u012bmk\u0101ra is \u015aivak\u0101ma, and She is His wife.\n52:9 K\u0101mab\u012bjasvar\u016bpin\u012b--that is, She is \"kl\u012bm\" itself.\n53:1 Kumatighn\u012b. Dev\u012b is also (Lalit\u0101, verse 78) Sad\u0101c\u0101ra pravarttak\u0101, because She makes men move to right action.\n53:2 Kul\u012bn\u0101rtin\u0101\u015bin\u012b.\n53:3 Kulak\u0101min\u012b.\n53:4 Kr\u012bm, Hr\u012bm, \u015ar\u012bm mantravar\u1e47ena k\u0101lakan\u1e6dakagh\u0101tin\u012b.","title":"Hymns to the Goddess: From Tantra: \u0100dyak\u0101l\u012b (\u0100dy\u0101k\u0101l\u012bsvar\u016bpastotra), from the Mah\u0101nirv\u0101\u1e47a Tantra","type":"page"}