Kularnava tantra - excerpts and transliteration (from the first source) by Jan sources: trans. Ram Kumar Rai, Prachya Prakashan, 1999 https://ia801805.us.archive.org/5/items/Kularnava/Kularnava_text.pdf variations in (): Muktabodha library ed. https://muktabodha-digital-library.org/texts/IAST/M00031 vinA dehena kasyApi puruSArtho na vidyate tasmAd yeha dhanaM prApya puNya karmAni sAdhayet No creature in any other form of body than human can pursue higher aims of life. Therefore, endowed with the precious wealth of a human body one should indulge in virtuous deeds. (KulArNava tantra 1.18) saGgaH sarvAtmanA tyAjyaH sa cet tyaktuM na zakyate sadbhiH (sadbhah) saha sa karttavyaH satAM saGgo hi bheSajaM Therefore give up attachment altogether. If you cannot do so resort to the company of sadhus because it acts as a medicine. (KulArNava tantra 1.56) sat saGgaz ca vivekaz ca nirmalaM nayana dvayam yasya nAsti naraH so 'ndhaH kathaM na syAd amArga gaH Company of sadhus and discrete knowledge (viveka) are two sharp and clean eyes. Who is devoid of either is indeed like a blind. How can he then fail to take to the wrong path? (KulArNava tantra 1.57) vedAdy aneka zAstrANi svalpAyur vighna koTayaH tasmAt sAraM vijAnIyAt kSIraM haMsa ivAmbhasaH Endless are the Vedic and other sastras and millions are obstacles like limited life-span. Therefore it is wisdom to go straight to the essence of the scriptures like the swan sipping milk out of water. (KulArNava tantra 1.102) advaitaM kecid icchanti dvaitam icchanti cApare mama tattvaM na jAnanti dvaitAdvaita vivarjitam (Siva:) Some prefer advaita, others dvaita but but neither of them know my truth which is above dvaita and advaita. (KulArNava tantra 1.110) tat karma yan na bandhAya vidyA sA yA vimuktaye AyAsAyA paraM karma vidyAnyA zilpa naipuNam True action is that which binds not; true knowledge is that gives release. Other actions are causes of pain; other knowledge makes only for artistry. (KulArNava tantra 1.112) gurUpadeza rahitA mahAnta iti kecana mohayanti janAn sarvAn svayam pUrva vimohitAH Bereft of the instructions of the guru and themselves deluded, such persons delude others as well. (KulArNava tantra 2.114) durAcAra parAH kecid vAcayanti ca pAmarAH kathaM bhUto bhavet svAmI sevakAH syus tathA vidhAH Involved in evil actions certain wickeds take to preaching. How can such a teacher be blotless and how can his disciple be free from his evils? (KulArNava tantra 2.115) anumantA vizvasitA nihantA kraya vikrayI saMskartA copaharttA ca khAditA 'Stau ca ghAtakAH One deciding upon an animal to be killed, one taking the animal into confidence, killer, purchaser, seller, dresser, one bringing the animal and eaters of the flesh are the eight kinds of killers. (KulArNava tantra 2.132) nAsti gurvadhikaM tattvaM... There is no truth higher than the guru... (KulArNava tantra 3.113) mantra dhyana for guru sahasra dala paGkaje sakala zIta razmi prabham varAbhaya karAmbujaM vimala gandha puSpAmbaram prasanna vadanekSaNaM sakala devatA rUpiNam smaret zirasy haMsagaM tad abhidhAna pUrvam gurum (KulArNava tantra 4.118) murti worship gavAM sarvAGga jaM kSIraM zravet stana mukhAd yathA tathA sarva gato devaH pratimAdiSu rAjate Just as a milk pervades the whole body of a cow but it flows out only through her udder, in the same way the deva though all-pervading exists only in the image and the like. (KulArNava tantra 6.75) abhirUpyAc ca bimbasya pUjAyAz ca vizeSataH sAdhakasya sa vizvAsAt sannidhau devatA bhavet From the worship of a divine form in an image and the deep faith of the sadhaka is obtained the proximity of devata. (KulArNava tantra 6.76) kSIrod ghRtaM ghRtaM yadvat tatra kSiptaM na pUrvavat pRthak kRto guNebhyaH syAd AtmA tadvad ihocyate Just as ghi extracted from milk doesn't mix with the same milk again in the original form, similarly once the self is separated from gunas, it is never the same again. (KulArNava tantra 9.17) ekyaM jIvAtmano rAhur yogaM yoga vizAradAH dhyAyatAm kSana mAtraM hi zraddhyA paramantviha yad bhavet sumahat puNyaM tasyAnto na gaNyate Yoga is union of jIvAtmA and (param)AtmA, so declare the adepts in yoga. And when this Supreme is attained and meditated upon even for a moment with faith, the great good which ensues cannot be measured. (KulArNava tantra 9.30-31) vrata kratu tapas tIrtha dAna devArcanAdiSu yat phalaM koTi guNitaM tad avApnoti tattva vit The knower of Truth reaps million-fold the fruit of vratas, sacrifices, pilgrimages and worship etc. (KulArNava tantra 9.33) uttamA tattva cintA syAj japa cintA tu madhyamA zAstra cintA 'dhamA jJeya loka cintA 'dhamAdhamA Deliberation on Truth is best, japa is middle, study of sastras is lowest, and lower than the lowest is occupation with affairs of the world. (KulArNava tantra 9.35) yadvan mantra balopetaH krIDanIyair na dRzyate tadvan na dRzyate jJAnI krIDan indriya pannagaiH Just as the charmer fortified by mantras is not stung by the snakes he plays with, so the jnanis playing with the serpent of senses are not harmed. (KulArNava tantra 9.83) pAramparyAgamAmnAyaM mantrAcArAdikaM priye sarva guru mukhAl labdham saphalaM syAn na cAnyathA ParamparA, Agama, AmnAya and MantrAcAra, etc. are effective only when obtained from the mouth of a Guru, not otherwise. (KulArNava tantra 11.43) (11.46) women-related prohibitions guru zaktiM vIra bhAryAM kumArIM vrata dhAriNIM vyaGgAGgI vikRtAGgIJ ca kubjAm api na kAmayet One should not desire for guru zakti (consort of a guru), vIra patnI (wife of a vIra [a class of men in tantra]), kumArI (virgin), vrata dhAriNI (following vows), vyaGgAGgI (devoid of some bodily organ), vikRtAGgI (deformed) and kubjika (hunch-backed). (KulArNava tantra 11.53) sutAJ ca bhaginIM pautrIM snuSAM vApi priyAm api na kAmayed guroragre kuryAn nAnyonya saMgraham Daughter, sister, grand-daughter, daughter-in-law and belowed wife should not be shown to the guru [i.e. they are not to become guru saktis]. (KulArNava tantra 11.54) parIkSayen na bhaktAnAM vIrANAJ ca kRtAkRtam na pazyed vanitAM nagnAm unmattAM prakaTa stanIm divase na ramen nArIm tad yoniM naiva vIkSayet Actions done or undone by devoted vIras should never be enquired into. One should never see naked, insane or a bare-breasted woman. Never cohabit with a woman during daytime and never see her vagina. (KulArNava tantra 11.63) yA kAcid aGganA loke sA mAtR kula sambhavA kupyanti kula yoginyo vanitAnAM vyatikramAt striyaM zatAparAdhAJ cet puSpenApi na tAdayet doSAn na gaNayet strINAM guNAn eva prakAzayet Whatever ladies are there in the world they all should be treated like mothers. Outraging the modesty of women angers the yoginis. If a lady commits a hundred crimes she should yet not be struck by even a flower. The faults of ladies should never be counted and their qualities should always be publicized. (KulArNava tantra 11.64-65) antaH kaulo bahih zaivo jana madhye ca vaiSNavaH kaulaM sugopayed devi nArikela phalAmbuvat Kaula by heart, apparently Saiva and Vaisnava in the midst of ordinary men - in this manner, o Devi, like the water in the coconut, a Kula should be kept secret. (KulArNava tantra 11.83) gurus trivAram AcAraM kathayec ca kulezvari na gRhNAti hi ziSyaz cet tadA pApaM guror na hi O Kulesvari! The Guru should instruct about the Acaras [of the Varnasrama, v. 107] at least thrice. Yet if the disciple does not follow them then the Guru does not remain a sinner. (KulArNava tantra 11.108) mantri doSaz ca rAjAnaM jAyA doSaH patiM yathA tathA prapnoty asandehaM ziSya pApaM guruM priye Just as a King has to bear the faults of his Ministers or a husband has to bear the faults of his wife, so the Guru has to bear the Sins of a SAdhaka. There is no doubt about it. (KulArNava tantra 11.109) na me priyaz caturvedI mad bhaktaH zvapaco 'pi vA tasmai deyaM tato grAhyaM sa tu pUjyo hy ahaM tathA A CaturvedI is not My favourite. If a a Svapaca (a low untouchable) is My devotee, he is My favourite and, therefore, there can be a give and take relation with him because he is as venerable as I am. (KulArNava tantra 12.27) vipraH SaD guNa yuktaz ceda (ced) bhakto na prazasyate mleccho 'pi guNa hIno 'pi bhaktimAn ziSya ucyate A brahmin possessing six qualities, if not devoted to Me, does not deserve praise. On the other hand, even a mleccha devoid of all qualities, if devoted, is called a disciple. (KulArNava tantra 12.28) guru bhakty agninA samyag dagdha durmati kalmaSaH zvapaco 'pi paraiH pUjyo vidvAn api na nAstikaH A candala, whose sins like evil thoughts, etc. are burnt away in the fire of devotion to guru, is to be considered superior and venerable but an atheist is not a learned person. (KulArNava tantra 12.30) yasya deve parA bhaktir yathA deve tathA gurau tasya te kathitA hy arthAH prakAzante kulezvari O Kulesvari, all the objects fructify in him who has supreme devotion to the Lord and to the Guru. (KulArNava tantra 12.33) gurvagre na tapaH kuryAn nopavAsa vratAdikam tIrtha yAtrAM na kuryAc ca na snAyAd Atma zuddhaye In the presence of Guru one should perform no austerity, no fastings, no observances, no pilgrimages and even no purificatory baths. (KulArNava tantra 12.56) na kuryAn nAstikair vAdaM sambhASanam apIzvari vilokya dUrato gacchen nAsIta saha taiH kvacit O Isvari! One should not enter into argument with an atheist who should be avoided from a distance; even one should not sit in his company. (KulArNava tantra 12.58) AtmArtha mAnasad bhAvaIH zuzrUSA syAc caturvidhA (catuvIdhA) zuzrUSayA dhiyA devi ziSyaH santoSayed gurum Service by self [atma], by means [artha], by honoring [manasa] and by happy feeling [sad bhava] are the fourfold services to guru. O Devi, disciple should pleased his guru with the mind dedicated to his service [susrusaya dhiya]. (KulArNava tantra 12.64) guru mitra suhRd dAsI dAsAdyAn nAvamAnayet na ninded asya samayAn veda zAstrAgamAdikAn Friends, relatives, maidservants and servants of the guru should not be disregarded. Guru's traditions, whether based on Vedas, scriptures or Agamas should not be criticised. (KulArNava tantra 12.81) guravo bahavaH santi ziSya vittApahArakAH durlabho 'yaM guror devi ziSya duHkhApahArakaH Many are the Gurus who rob the disciples of their wealth, but rare is the Guru who removes the afflictions of the disicples. (KulArNava tantra 13.108) zrI guru lakSaNopetaM saMzaya ccheda kArakam labhdvA jJAna pradaM devi na gurvantaram Azrayet Having once obtained a Guru who is endowed with features, who cuts asunder all doubts and gives knowledge excellently, one should not resort to another. (KulArNava tantra 13.130) anabhijJaM guru (-M) prApya sadA saMzaya kArakam gurvantarantu gatvA sa naitad doSeNa lipyate But if one has a Guru who does not possess the knowledge and always creates doubt, there is no blemish attached in resorting to another Guru. (KulArNava tantra 13.131) madhu lubdho yathA bhRGaH puSpAt puSpAntaraM vrajet jJAna lubdhas tathA ziSyaH guro gurvantaraM vrajet Like the bee greedy of honey going from flower to flower, the disciple eager for knowledge goes from Guru to Guru. (KulArNava tantra 13.132) dIkSitasya na kAryaM syAt tapobhir (-bhi) niyama vrataiH na tIrthA kSetra gamanair na ca zarIra yantraNaiH For one who is initiated there is nothing to be achieved by tapas, regulations and observances, pilgrimages and regulative controls of the body. (KulArNava tantra 14.95) vidhavAyAH sutAdezAt kanyAyAH pitur AjJayA nAdhikAraH svato nAryA bhAryAyA bhattur (bhartur) AjJayA The competence of the widow for initiation is subject to the consent of the son; of the daughter to the father; of the wife to the husband; a woman has no right of her own for getting initiated. (KulArNava tantra 14.105) Atihrasvo vyAdhi hetur ati dIrghas tapaH kSayaH akSarA kSara saMyukto yo mantraH sa na siddhyati If the repetition [of the mantra] is too clipped it causes disease; if too extended it causes decay of tapas; and when letters are pronounced indistinctly and stuck to each other, the Mantra does not fructify at all. (KulArNava tantra 15.55) book mantras unacceptable for japa mantrArthaM mantra caitanyaM yoni mudrAM na vetti yaH zata koTi japen Api tasya siddhir na jAyate If one does not know the meaning of the Mantra, the consciousness of the Mantra and the Yoni mudrA, then even a hundred crore of its Japa would not lead to success. (KulArNava tantra 15.59) jihvA dagdhA parAn nena karAu dagdhau pratigrahAt mano dagdhAM para strIbhiH kArya siddhiH kathaM bhavet For it is said that tongue is burnt by the food of another; hand(s) burnt by accepting from another, the mind burnt by the thought of another('s) woman; how then can there be success in the endeavour? (KulArNava tantra 15.77) mano 'nyatra zivo 'nyatra zaktir anyatra mArutaH na sidhyati varArohe lakSa koTi japAd api If the mind be in one place, Siva in another, Sakti in another and the life breath in still another, then even a crore of Japa, O VarArohe, would be useless. (KulArNava tantra 15.100) vAdArthaM paThyate vidyA parArthaM kriyate japaH khyAtyarthaM dIyate dAnaM kathaM siddhir varAnane If the learning is acquired for the sake of debate, Japa is done for the sake of another, gifts are given for the sake of fame, how can, O VarAnane, there be fulfilment? (KulArNava tantra 15.101) dhanArthaM gamyate tIrthaM dambhArthaM kriyate tapaH kAryArtha (-e) devatA pUjA kathaM siddhir nu jAyate If the pilgrimage is done for the sake of wealth, austrities for show, worship of a deity for selfish purposes, how indeed can there be fulfilment? (KulArNava tantra 15.102) ritual purity (Muktabodha onward, RKR variations) amedhyena tu dehena nyAsaM devArcanaM japam homaM kuvanti cen (RKR: kurvanta can) mUDhAs tat sarvaM (RKR: sarva) niSphalaM bhavet viNmUtra tyAga zeSAdi yuktaH karma karoti yaH japArcanAdikaM sarvam apavitraM bhavet priye They are fools who do Nyasa, PUja, Japa, Homa with a body that is unclean; all their such efforts are fruitless. O My Beloved, if the ritual is done by one who is unclean due to faeces, urine and other leavings, then all Japa and worship, etc., are rendered impure. (KulArNava tantra 15.103-104) malinAmbara kezAdi mukha daur gandha saMyutaH yo japet taM dahatyAzu devatA sujugupsitA One who makes japa with soiled cloth, soiled hairs, bad odour of mouth or his person, then the Deity, being disgusted with him, burns him up in a moment. (KulArNava tantra 15.105) AlasyaM jRmbhaNaM nidrAM kSutaM niSThIvanaM bhayam nIcAGga sparzanaM kopaM japa kAle vivarjayet One should avoid laziness, yawning, sleeping, sneezing, spitting, fear, touching the lower limbs and anger. (KulArNava tantra 15.106) atyAhAraH pralApaz ca prajalpo (RKR: prajalpA) niyamAgrahaH anyA saGgaz ca laulyaJ ca SaDbhir (RKR: SaDbhi) mantro na sidhyati The Mantra does not succeed where there is excessive food, meaningless talk, gossip, rigidity of rules, attachment to another and fickleness. (KulArNava tantra 15.107) uSNIzI kaJcukI nagno muktakezo gaNAvRtaH apavitrottarI(r)yaz cAzucir gacchaMz ca no japet One should not perform Japa with his turban on, with cloak, naked, hair dishevelled, surrounded by retinue, unclean upper cloth or while impure or while walking. (KulArNava tantra 15.108) jADyaM duHkhaM tRNacchedaM vivAdaM vA manoratham bahis tu deha vAyuJ ca japa kAle vivarjayet One should avoid during Japa inertia, grief, useless activity, free imagination and passing of wind. (KulArNava tantra 15.109) zAntaH zuci mitAhAro bhUzAyI bhaktimAn vazI nirdvandvaH sthira dhI maunI saMyat AtmA japet priye One should be calm, clean, limited in food intake, sleeping on the ground, devoted, in full control, free from duality, steady of mind, silent and self-controlled during Japa. (KulArNava tantra 15.110) vizvAsAstikya karuNA zraddhA niyama nizcayaiH santoSa utsukya dharmAdi guNair yukto japen naraH One should perform Japa with confidence, belief, composure, faith, regularity, certitude, contentment, enthusiasm and like qualities. (KulArNava tantra 15.111) sugandhi puSpA bharaNa vastrAdibhir alaGkRtaH tasya hasta gatA siddhir nAnyasya japa koTitaH Success in Japa lies in the hands of a Sadhaka who is decked with fragrant flowers, ornaments and clothes. For others there is no success even with a billion of Japas. (KulArNava tantra 15.112) tan niSThas tad gata prANas tac cittas tat parAyaNaH tat padArthAnusandhAnaM kurvan mantraM japet priye One should perform Japa with devotion to the Mantra with life dedicated to it with mind centred upon it wholly given to it following its meaning and meditating upon it. (KulArNava tantra 15.113) japAt zrAntaH punar dhyAyed dhyAnAt zrAntaH punar japet japa dhyAnAdi yuktasya kSipraM mantraH (RKR: yantraH) prasidhyati When tired by Japa, take to Dhyana; tired in Dhyana take again to Japa. One who does both Japa and Dhyana achieves success in Mantras very soon. (KulArNava tantra 15.114) kAmya prayoga karttRRNAM para loko na vidyate prayoga siddhir evaiSAM (RKR: eveSAM) phalam anyan na tu priye O My Beloved! Those who perform Sadhana for the fructification of the desired motives through the Satkarmas (six rituals - MAraNa, Mohana, VazIkaraNa, UccATana, Stambhana and zAnti [aka black magic]) do not get liberated. They, however, succeed in their experiments and this alone is their fruit, nothing else. (KulArNava tantra 16.9) namaste nAtha bhagavan zivAya guru rUpine vidyAvatAra saMsiddhyai svIkRtAn eka vigraha nArAyaNa svarUpAya paramAtma svarUpiNe sarvAjJAna tamo bheda bhAnave caitanyAya (RKR: siddhanAya) ca sarvajJAya dayAkLpta vigrahAya zivAtmane paratreha ca bhaktAnAM bhavyAnAM bhAva dAyine purastAt pArzvayoH pRSThe namaḥ kuryAm uparyadhaH sadA sac citta rUpeNa vidhehi tava dAsatAm Bow to Thee O Lord, O God Siva in the form of Guru who assumes the numerous forms for the purpose of the manifestation and fulfilment of the Supreme Knowledge. Who art the form of Narayana, who art the form of the Supreme Self; who art Sin dispelling darkness of all ignorance; who art charged with Cit; who knowest all; who art the embodiment of compassion; who art the Auspicious and giver of what is auspicious to all the devotees here and beyond, I bow to Thee in front, at the sides, at the back, above and below. As Sat-Cit ordain that 1 may ever remain Thy servitor. (KulArNava tantra 17.3-6) svayam Acarate ziSyAn AcAre sthApayaty api AcinotIha zAstrArthAn AcAryas tena kathyate He conducts (Acarane) according to the Norms of Truth and establishes his disciples in it - the AcAra; and he assembles (Acinoi) the various connotations of the Sastras; therefore he is called the AcArya. (KulArNava tantra 17.11) carAcara samAsannam adhyApayati yaH svayam yamAdi yoga siddhatvAd AcArya iti kathyate He who himself teaches all that comes to him, moving and unmoving (carAcara) and who is perfect in Yoga of Yama etc, is called AcArya. (KulArNava tantra 17.12) bhajanAt parayA bhaktyA mano vAK kAya karmabhiH taraty akhila duHkhAni tasmAd bhakta itIritaH Because by his adoration (bhajanAt), with supreme devotion, with his mind, speech, body and action (kAyakarmabhiH) he crosses (tarati) all miseries, he is called bhakta. (KulArNava tantra 17.29) zarIram arthaM prANAMz ca sad gurubhyo nivedya yaH gurubhyaH zikSate yogaM ziSya ity abhidhIyate He who dedicates his body, wealth, the pranas to the holy Guru and learns (zikSate) yoga from the Guru, is called ziSya. (KulArNava tantra 17.30) janmāntarasahasreṣu kṛtapāpapraṇāśanāt | paradevaprakāśācca japa ityabhidhīyate || 34 || Because it destroys the sin done in thousands of births (janmAntara) and because it shows liminously the Supreme Deity (paradeva prakAzAt), it is called japa. (KulArNava tantra 17.34) veditA 'khila zAstrArtha sad dharmArtha nirUpaNAt darzanAnAM pramANatvAd veda ity abhidhIyate || 38 || Because it determines the purport of all the communicated (vedita) scriptures and of the holy Dharma, and because it is the standard of all philosophies (darzanas ), it is called Veda. (KulArNava tantra 17.38) puNya pApAdi kathanAd rAkSasAdi nivAraNAt nava bhaktyAdi jananAt purANa iti kathyate Because it tells of merit and demerit (puNyapApa), because it dispels evil beings like rAkSasas, and because it generates ninefold devotion (navabhakti) and the like, it is called purANa. (KulArNava tantra 17.39) zAsanAd anizaM devi varNAzrama nivAsinAm tAraNAt sarva pApebhyaH zAstram ity abhidhIyate Because it constantly commands (zAsanAt) those who live in the rule of varNAZrama because it ferries (tAraNAt) across all sins, it is called zAstra. (KulArNava tantra 17.40) smaraNotsuka niSThAnAM dharmAdharma nirUpaNAt timirotpATanAd devi smRtir ity abhidhIyate Because it defines Dharma and Adharma for those who are single minded due to this remembrance (smaraNa), because it dispels this darkness (timira ), it is called smRti. (KulArNava tantra 17.41) iSTa dharmAdi kathanAt timirAjJAna bhaJjanAt haraNAt sarva duHkhAnAM itihAsa iti smRtaH Because it narrates of approved, iSTa, dharma, etc., breaks the darkness (timira) of ignorance and removes (haraNAt) all miseries, it is called itihAsa. (KulArNava tantra 17.42) AcAra kathanAd divya gati prApti nidAnataH mahAtma tattva kathanAd AgamaH kathitaH priye || 43 || Because it narrates the course of conduct (AcAra) with a view to arrive at the godly goal (divyagati), because it speaks of the truth of the great-souled (mahAtma), it is, O My Beloved, called Agama. (KulArNava tantra 17.43) pAza ccheda karAd devi raJjanAt para tejasaH yatibhiz cintya mAnatvAt paramparyam itIritam || 46 || Because it severs the bonds (pAza), because it delights (raJjanAt), the supreme Light (paratejasaH), because it is meditated upon by ascetics (yatibhiH), it is called pAramparya. (KulArNava tantra 17.46) saMsAra sAra bhUtatvAt prakAzAnanda dAnataH yazaH saubhAgya karaNAt sampradAya itIritaH Because it is the essence of life in the world (saMsAra), because it yields light, joy (prakAzAnanda-dAnataH), because it brings fame (yazas) and good fortune, it is called saMpradAya. (KulArNava tantra 17.47) divya bhAva pradAnAc ca kSAlanAt kalmaSasya ca dIkSeti kathitA sadbhir bhava bandha vimocanAt Because it gives the godly state of being (divyabhAva), washes away (kSAlanAt) the sin and releases from the bonds of worldly existence, it is called dIkSA. (KulArNava tantra 17.51) mananA ttattva rUpasya devasyAmita tejasaH trAyate sarva bhayatas tasmAn mantra itIritaH By meditation (manana), on the luminous Deity who is the form of Truth, it saves (trAyate) from all fear; therefore, it is called mantra. (KulArNava tantra 17.54) prakAzAnanda jananAt sAmarasya pradAnataH darśanāt paratattvasya prasāda iti kathyate Because it yields Ananda in the form of Light (prakAza), because it yields harmony (sAmarasya) and because it reveals (darzana) the Supreme Truths, it is called prasAda. (KulArNava tantra 17.84)