In the Hindu world view ritual and philosophy are intimately linked. From the substratum of the shrauta ritual the ancient upaniShads arise. From the matrix of the tantras the highest kaulika thought emerges. Only one who can fully internalize this organic connection between the ritual perform and philosophy, can truly grasp the language and thought of the ancient Hindu. While the veda and the mantra-tantra shAstra may appear superficially very distinct they are unified by the same underlying entwinement of ritual practice and philosophical contemplation. They unified by the same discoveries of the ancient Hindu linguists and the geometric thought of the archaic Indo-Europeans. In one of the surviving fragments of the rudra yAmala is seen the basis of kaulika thought.
The parAtrIshikhA section of the great rudra yAmala (1-9)
The auspicious goddess said:
anuttaraM kathaM deva/ sadyaHkaulikasiddhidam
yena vij~nAtamAtreNa/ khecharIsamatAM vrajet/
O deva, how can the anuttara of its own grant kaulika attainment? By means of which, as soon as it is known, he would obtain the condition of sameness with the khechari?
etad guhyaM mahAguhyaM/ kathayasva mama prabho
O lord, my very self, tell me that mysterious secret great unconcealed.
hR^idayasthA tu yA shaktiH/ kaulinI kulanAyikA/
tAM me kathaya devesha/ yena tR^iptiM labhAmy ahaM
Make known that shakti, which abides in the hR^idaya, known as kaulini, the mistress of the kula. O lord of the gods, reveal to me that by which I may obtain satisfaction, the “ahaM”
The lord bhairava said:
shR^iNu devI mahAbhage/ uttarasyApy anuttaram/
yad ayaM kauliko vidhir/ mama hR^idvyomny avasthitaH
kathayAmi na saMdehaH/ sadyaH kaulikasiddhidam/
Hear, O devI, the fortunate one, about the higher than the high, the highest. The kaulika function resides in the “vyoman” of my hR^idaya. I will describe to you the anuttara, so that no doubt remains, the anuttara, which grants the kaulika perfection.
athAdyAs tithayaH sarve/ svarA bindvavasAnakAH
tadantaH kAlayogena/ somasUryau prakIrtitau/
All vowels from A to the bindu are the lunar digits, joined with time. The moon and the sun are said to shine within these.
pR^ithivyAdIni tattvAni/ puruShAntAni pa~nchasu
kramAt kAdiShu vargeShu/ makArAnteShu suvrate/
O chaste one, within the five classes of phonemes, from ‘k’ in the beginning to ‘m’ at the end, stand in order the 25 principles from earth to the puruSha.
vAyvagnisalilendrANAM/ dhAraNAnAM chatuShTayam
tadUrdhve shAdivikhyAtaM/ purastAd brahmapa~nchakam/
Beyond that group of 25 is the tetrad of supports, that is vAyu, agni, apaH and indra. Beyond them are the phonemes beginning with ‘sh’, know usually as the pentad of brahman.
amUlA tatkramA j~neyA/ kShAntA sR^iShTir udAhR^itA
sarveShAM chaiva mantrANAM/ vidyAnAM cha yashasvini/
iyaM yoniH samAkhyAtA/ sarvatantreShu sarvadA
The process of manifestation, whose root is ‘a’and whose end is ‘kSha’, has thus been declared. Its course is to be known. O glorious one, this is proclaimed in all tantras as the source of all mantras and all vidyAs, the giver of all.
chaturdashayutaM bhadre/ tithIshAntasamanvitam/
tR^itIyam brahma sushroNi/ hR^idayam bhairavAtmanaH
O pretty-hipped one, the hR^idaya of the atman of bhairava is the 3rd brahman united with the 14th phoneme, O dear, and it is followed by the last of the master of the lunar digits.
3rd brahman= sa
Last of the lunar digits=H
The mantra= sauH