परमं पदं धीति धारणं विद्यते जडत्वधारणं महीति लकारः शिवाधस्तात्तु लकारार्थः स्पष्टमन्त्यमक्षरं परमं चैतन्यं धियो यो नः प्रचोदयात्परो रजसे सावदोमित्येवं कूटं कामकलालयं षडध्वपरिवर्तको वैष्णवं परमं
paramaṃ padaṃ dhīti dhāraṇaṃ vidyate jaḍatvadhāraṇaṃ mahīti lakāraḥ śivādhastāttu lakārārthaḥ spaṣṭamantyamakṣaraṃ paramaṃ caitanyaṃ dhiyo yo naḥ pracodayātparo rajase sāvadomityevaṃ kūṭaṃ kāmakalālayaṃ ṣaḍadhvaparivartako vaiṣṇavaṃ paramaṃ
«The highest step — «dhī»: [in it] retention is present; retention of inertness — «mahī», the sound «la» beneath Śiva… the highest consciousness: «who may impel our thoughts» — such is the summit, the abode of the portion of desire… Vaishnava, the highest…»
7ea1e65f8524 · published Aug 12, 2026, 5:00:00 AM UTC
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The line is long and obscure, and it ends with the word for whose sake it is worth reading to the end: vaiṣṇavam paramam, «Vaishnava, the highest». The second summit of the mantra — the kāma-kūṭa — is here called Vaishnava, and the next line will confirm this, calling the same summit «the highest abode of the Lord». This is said in a Śākta book, in the analysis of the Goddess's mantra; and the middle of this mantra — the very point where the Highest and the jīva unite (18) — bears His name. The conclusion to draw from this should be modest: it is not said that Viṣṇu is higher than the Goddess; it is said that the center of the mantra is called by His name. But this too is no small thing, for the center is what the whole is built around.
Here too stands the word ṣaḍ-adhva-parivartaka, «turner of the six paths». Ṣaḍ-adhvan, «six paths», is in tantra a set of six series into which all that exists is broken down: sounds, words, mantras, and three series of worlds. It is said that this summit turns them, that is, sets them in motion — and again before us stands a verb of action, not of a state.