The Kmakalavilasa is an important work on Sri-vidya. Punyanandanatha the celecial author of Kamakalavilasa an adherent of the Hadimata. He is also the commentator of the Yogini-hrdaya and a section called Uttaracatuhsati of the great Vamakesvara Tantra. The same Catuhsati also the Purvacatushsati have commentaries by Bhaskararaya.
The Meaning of the Tantric term “Kamakala”:
The Kamakala-vilasa means the spreading or emanation or evolution of the Kamakala that is the Supreme Triangle formed of the Bindu and Visaraga, of Prakasa and Vimarsa, of Siva, and Sakti, of the ‘I’ (Aham) and ‘This’ (Idam) or Universe is, in the supreme sence, the Siva-Svarupa and Sakti-Svarupa. To put it quite shortly Kamakalavilasa is the evolution of the One in its twin aspects as changeless Consciousness (Cit or Samvit) and changing Power (Cit-Sakti and Maya-Sakti) into the multiple universe. This evolution is represented by the greatest of Yantras-the Sri-Yantra figured on the cover and in a separate Plate showing in colours its several Cakras extending from the Point or Bindu (called Sarvanandamaya), the Supreme Siva-Sakti in the centre, to, the outermost section of the Cakras the Bhupura which is, called Trailokyamohana.
The Secret of Sricakra:
The Sri-Cakra or Sri-Yantra is the Yantra of Lalita or Tripurasaundari, the Devata of Sri-Vidya. Every Devata has his or her Yatra. A general but by no means exhaustive list of the Yantras is given in the Tantrasara of Krsnanada of which there are several editions published.
The divine Lalitä is the Supreme Sakti aspect of the Brahman the Aniruddhasarasvati (the all-spreading and Itself Unlimited Power). It is claimed by great Kaulas, among whom may be mentioned the great Naiyayika commentator Bhaskararaya, that this aspect of the Brahman is recognized in the Vedas and that among others the Mantra, “Catvarab Im bibhrati Kemayantali’.’
The Kãmakalä is the first display of activity in the Brahman Substance after Pralaya when the Devi holds absorbed in Herself all the Thirty six Tattvas of which the Universe in all its variety is composed. She is then Kaballktanih ea-tattva-grãma-svarupini. She remains for sometime in this state holding within Herself all the Tattvas until rest is disturbed by the desire or will (Kãma) to create. The movement (=stress) of this Desire manifests as the Kãmakalä. Puiyananda has here described the unfolding of the Kamakala according to the Hädimata.
Many Tantras have referred to the Kãmakalã. The Gandharva-Tantra,2 which is a work of great authority on philosophical thoughts, speaks of the three aspects of Kamakalã. The first which is, it says, the Sthula (=gross) aspect that in which She is meditated upon as something outside the Sãdhaka (Bahya-bhavan). The second aspect of Kãmakalã which is spoken of as Subtle (SUkma) and inward (Antara) is that in which She is the Devi-Kuticlalini like a luminous flash of lightning extended from the Mülãdhãra through the Six centers to the Brahmarandhra. She is to be meditated upon as half of Ha in the lotus of a thousand, petals. This Kamakalä is also active (Jagarti) in all that is moving and motionless. The third aspect of Kãmakalä is called Mantratanu (Mantra body) also Trayimayi as existing in everything.
In this aspect Samaveda is Her face; Rk and Yajus are Her two breasts and the Atharvaveda is the Hardhakalã.
Kãmakalä was first published in 1918 by the Käshmir Government as No 12 in its Sanskrit Publications Series with a commentary from the pen of Mahamahopädhyaya Mukundaräma-Sastri of the Research Department of that State. In 1921, Sir John Woodroffe published it with a fuller commentary by Sri Natananandanãtha In the year 1997 an exhaustive Sarojini’ Hindi commentary was also published for the first time by Dr. hyamkanta Dwivedi, from Choukhamba Surbharatj Prakashan, Varanasi. A fresh edition with English commentary has been long overdue and is now brought out in which almost all of the previous editions have been utilized, which we hope will be useful for the readers and scholars.
We are very much thankful to the Publisher, Shri Valiabhdas Gupta for his generous gesture of bearing the entire expenditure of the publication
We bow our folded hands to Lord Siva and Sakti by which gress this work has come to an end.
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