The tantra-rAja is a key shrI-kula tantra that forms the basis for many of the practices of the kAdimata. The paTala 34 lists the key vidyA-s which are very important for the attainment of various puruShArtha-s of the kaula practitioners. The study of paTala 34 with its mantra-s, their rahasya-s and oShadhi-s are important for a deshika in the making as a part of his basic curriculum in the mantra-shAstra. The mantra-s are: siddha-sArasvata; mR^ityunjaya; tripUTA; garuDa; ashvArUDhA; annapUrNA-devI; navAtman and kubjikA as navAtmikA; devIhR^idaya; gaurI; lakShadA; niShkatrayapradA; iShTadAyinI; mata~nginI, rajyalakShmI; mahalakShmI, siddhalakShmI and the multiple gopAla mantra-s. Then the chapter describes oShadhi-s which are used to produce visions of various devatA-s.
shuchiH svena tato mAyA viyad-dAhasva vahniyuk |
hamsa hR^it tejasAM yogAd-dyuti-dAha-charasvakaiH ||
punashcha haMsa-hR^id-dhaMsa-dvaya-dAhavanair api |
samAyair-uditA vidyA pa~nchArNAmR^ita-vigrahA || (TR 34.5-6)
The commentary of prakAshAnanda-nAtha deshika:
shuchir ityAdinA vigrahetyantena shloka-dvayena siddha-sArasvata-vidyA-svarUpaM upadishati | tatra shuchiH ekAraH svena bindunA saheti sheShaH (=aiM)| tataH anantaram-akSharaM iti sheShaH | mAyA hR^illekhA (=hrIM) | viyad-dAhasva vahniyuk repha IkAra bindu sahitaH shakAraH shrI-bIjaM ity arthaH (=shrIM) | haMsa-hR^it-tejasAM yogAd-dyutidAhacharasvakaiH hakAra-sakAra-svakAra-phakAra [emended from rephakAra] -repha-ekAra-bindu-saptabhir-anantaraM bIjam-ity-arthaH (=h-s-sv-phrem) | punash-cha anantaram-akSharaM | haMsa-hR^id-dhaMsa-dvaya-dAhavanair-api samAyaiH hakAra-sakAra-hakAra-dvaya-repha-aukAra-visarjanIyaatmabhiH saptabhir akSharaiH pa~nchamaM bIjam-iti yAvat (=h-s-h-hrauH) | amR^ita vigrahA sapta-viMshati paTale prAg-ukta-amR^iteshvarI vidyAyAH prokta dhyAna vigrahA | prayoga visheShe dhyAna visheShaH proktashcha tatraiv-ety-artha ||
siddha-sArasvataM= aiM hrIM hsrIM h-s-sv-phrem h-s-h-hrauH ||
In actual practise R1’s father indicated the use of aiM hrIM hsrIM h-s-kh-phrem h-s-h-hrauH which would require an emendation of the svakara to khakara, but it could also be a parallel tradition. The rare bIja h-s-sv-phrem is also encountered in the shrIkula tripurArchana krama while showing the khecharI mudra.
For dhyAna the form of amR^iteshvarI is described in the earlier paTala is recommended. Even though prakAshAnanda says that it is in the sapta-viMshati paTala, in reality the dhyAna is found in the ShaDviMshati paTala of the extant tantra-rAja text. This means he has either made a mistake or had a different text with one extra chapter with him.
amR^iteshvarI dhyAnaM:
shuddha-sphaTika-sa~NkAshAM mauli-vad-dhendu-nirgataiH |
amR^itair-Ardra-dehAstAstv-amalAbharaNAnvitAH ||
kumudaM puNDarIka~Nka~ncha rAkendum-amR^itaM karaiH |
dadhAnAH smera-vadanA muktAbharaNa-bhuShitAH || (TR26.64-65)
It is interesting to note that the siddha-sArasvataM mantra is just prior to that of amR^iteshvara bhairava or the mR^ityu~njaya (OM jUM saH) in the TR. This suggests that they come as a pair from a system like that of the netra tantra. Also we find that the dhyAna given for this mantra is that of devI amR^iteshvarI. This dhyAna is a cognate of the devI parA, a link we have discussed earlier. Importantly, the prayoga of the siddha-sArasvataM involves giving a girl with blemishless body a drink of milk charmed by the mantra. This is said to result in her speaking like sarasvatI and know the past, present and future. This is reminiscent of the deployment of the parA-related mantra like bAlA in gaining poesy as per the suggestion of kShemendra. It might also be related to the kanyAkumAra (probably kanyAkumAri) mantra of rAjashekhara recommended for the same purpose.
The dhyAna for amR^iteshvara bhairava for the mR^ityu~njaya mantra is given thus:
Adya-madya-tR^itIyaarNa-nAla-padma-sukarNike |
samAsInaM sudhArdrA~NgaM maulAbindu-kalA-yutaM ||
susitaM hariNaakSha-srak-chintA-pAsha-karaM haram |
svaikyena bhAvayen-nityaM jaya-dIrghaayuredhate || TR 34.13-14
The first letter (OM) is conceived as being on the stalk of a white lotus, the second letter (jUM) on the petals and the third saH on the pericarp. Seated on this lotus is conceived amR^iteshvara of excellent white complexion, with his body imbrued by nectar and bearing a crest moon on his head, holding a deer, rosary, displaying the chinta (vyAkhyAna) mudra, and a lasso. The ritualist who mediates thus, conscious of his oneness with hara attains victory and a long life.
mAnasa-taraMgiNI 