| Philosophy and Religion / Mahanirvana Tantra |
Mahanirvana Tantra: The Consecration of Shiva-linga and Description of the Four Classes of Avadhutas
Shri Devi said:
I am grateful to Thee, O Lord of Mercy! in that Thou hast in Thy discourse upon the Worship of the Adya Shakti, spoken, in Thy mercy, of the mode of Worship of various other Devas (1).
Thou hast spoken of the Installation of a Movable Shiva-linga, but what is the object of installing an immovable Shiva-linga, and what are the rites relating to the installation of such a Linga? (2).
Do Thou, O Lord of the Worlds! now tell Me all the particulars thereof; for say, who is there but Thee that I can honour by My questions anent this excellent subject? (3).
Who is there that is Omniscient, Merciful, All-knowing, Omnipresent, easily satisfied, Protector of the humble, like Thee? Who makes My joys increase like Thee? (4).
Shri Sadashiva said:
What shall I tell Thee of the merit1 acquired by the installation2 of a Shiva-linga? By it a man is purified of all great sins, and goes to the Supreme Abode (5).
There is no doubt that by the installation of a Shiva-linga a man acquires ten million times the merit which is acquired by giving the world and all its gold, by the performance of ten thousand horse-sacrifices,3 by the digging of a tank4 in a waterless country, or by making happy the poor and such as are enfeebled by disease (6-7).
Kalika! Brahma, Vishnu, Indra, and the other Devas reside where Mahadeva is in His linga form (8).
Thirty-five million known and unknown places of pilgrimage and all the holy places abide near Shiva. The land within a radius of a hundred cubits of the linga is declared to be Shiva-kshetra5 (9-10).
This land of Isha6 is very sacred. It is more excellent than the most excellent of holy places,7 because there abide all the Immortals and there are all the holy places (11).
He who in a devout spirit lives there, be it even for but a little while, becomes purged of all sins, and goes to the heaven of Shangkara8 after death (12).
Anything great or small (meritorious or otherwise) which is done in this land of Shiva becomes multiplied (in its effect) by the majesty of Shiva (13).
All sins committed elsewhere are removed (by going) near Shiva, but sins committed in Shiva-kshetra9 adhere to a man with the strength of a thunderbolt (14).
The merit acquired by the performance there of Purashcharana,10 japa,11 acts of charity, Shraddha,12 tarpana,13 or any other pious acts is eternal (15).
The merit acquired by the performance of a hundred Purashcharana at times of lunar or solar eclipse is acquired by merely performing one japa14 near Shiva (16).
By the offering of Pinda15 once only in the land of Shiva, a man obtains the same fruit as he who offers ten million pindas at Gaya, the Ganges, and Prayaga (17).
Even in the case of those who are guilty of many sins16 or of great sins attain the supreme abode if Shraddha be performed in their names in the land of Shiva (18).
The fourteen worlds17 abide there where abides the Lord of the Universe in His Linga form with the auspicious Devi Durga (19).
I have spoken a little about the majesty18 of the immovable Mahadeva19 in His linga form. The mahima20 of the Anadi-linga21 is beyond the power of words to express (20).
O Suvrat22! even in Thy worship at the Mahapithas23 the touch of an untouchable is unclean, but this is not so in the worship of Hara24 in His linga image (21).
O Devi! as there are no prohibitions at the time of Chakra25 worship, so know this, O Kalika! that there are none in the holy shrine in Shiva’s land (22).
What is the use of saying more? I am but telling Thee the very truth when I say that I am unable to describe the glory, majesty, and sanctity26 of the linga image of Shiva (23).
Whether the Linga is placed on a Gauri-patta27 or not, the worshipper should, for the successful attainment of his desires, worship it devoutly (24).
The excellent worshipper earns the merit of (performing) ten thousand horse-sacrifices28 if he performs the Adhivasa29 of the Deva in the evening previous to the day of installation (25).
The twenty articles to be used in the rite of Adhivasa are: Earth, Scent, a Pebble,30 Paddy, Durvva grass, Flower, Fruit, Curds, Ghee, Svastika,31 Vermillion, Conch-shell, Kajjala,32 Rochana,33 White Mustard Seed, Silver, Gold, Copper, Lights, and a Mirror (26-27).
Taking each of these articles, the Maya Vija34 and the Brahma-Gayatri35 should be repeated, and then should be said "Anena" (with this) and "Amushya" (of this one’s or his or hers) – "may the auspicious Adhivasa be"36 (28).
And then the forehead of the worshipped divinity should be touched with the earth and all other articles aforesaid. Then Adhivasa should be performed with the Prashasti-patra37 – that is, the receptacle should be lifted up, and with it the forehead of the image should be touched three times (29).
The worshipper conversant with the ordinances, having thus performed the Adhivasa of the Deva, should bathe the deity with milk and other liquids, as directed in the ceremony relating to the dedication of a temple (30).
Rubbing the linga with a piece of cloth and placing it on its seat, Ganesha and other Deities should be worshipped according to the rules prescribed for their worship (31).
Having performed Kara-nyasa38 and Anga-nyasa39 and Pranayama40 with the Pranava,41 the ever-existent Shiva should be meditated upon.42
Dhyana
As tranquil, possessed of the effulgence of ten million Moons; clothed in garments of tiger-skins; wearing a sacred thread43 made of a serpent; His whole body covered with ashes; wearing ornaments of serpents44;
His five faces are of reddish-black,45 yellow, rose,46 white, and red colours, with three eyes each; His head is covered with matted hair;
He is Omnipresent;
He holds Ganga47 on His head, and has ten arms, and in His forehead shines the (crescent) Moon;
He holds in His left hand the skull, fire, the noose,48 the Pinaka,49 and the axe,50 and in His right the trident,51 the thunderbolt,52 the arrow,53 and blessings54;
He is being praised by all the Devas and great Sages;
His eyes half-closed55 in the excess of bliss; His body is white as the snow and the Kunda flower and the Moon;
He is seated on the Bull; He is by day and night surrounded on every side by Siddhas, Gandharvas, and Apsaras,56 who are chanting hymns in His praise;
He is the husband of Uma; the devoted Protector of His worshippers (32-38).
Having thus meditated upon Mahadeva and worshipped Him with articles of mental worship, He should be invoked into the Linga, and worshipped to the best of one’s powers, and as laid down in the ordinances relating to such worship (39).
I have already spoken of the Mantras for the giving of Asana and other articles of worship.57 I shall now speak of the Mula Mantra58 of the Great Mahesha (40).
Maya,59 Tara,60 and the Shabda Vija,61 with Au62 and Ardhendu-Vindu63 added to it, is the Shiva Vija – that is, "Hring Ong Haung." (41).
Covering Shangkara64 with clothes and garland of sweet-smelling flowers, and placing Him on a beautiful couch, the Gauri-patta65 should be consecrated in manner above-mentioned (42).
The Devi should be worshipped in the Gauri-patta according to the following rites: with the Maya Vija,66 Anga-nyasa, Kara-nyasa, and Pranayama should be performed (43).
The Great Devi should, to the best of the worshipper’s ability, be worshipped after meditation upon Her as follows:
Dhyana
I meditate upon the stainless One, Whose splendour isthat of a thousand rising Suns, Whose eyes are like Fire, Sun and Moon,67 and Whose lotus face in smiles is adorned with golden earrings68 set with lines of pearls. With her lotus hands She makes the gestures which grant blessings and dispel fear,69 and holds the discus and lotus; Her breasts are large and rounded; She is the Dispeller of all fear, and She is clothed in saffron-coloured raiments.
Having thus meditated upon Her, the ten Dikpalas70 and the Bull71 should be worshipped to the best of one’s powers (44-45).
I will now speak of the Mantra of the Bhagavati,72 by which the World-pervading One should be worshipped (46).
Repeating the Maya,73 Lakshmi74 Vijas, and the letter which follows Sa75 with the sixth vowel,76 with the Vindu77 added to it, and thereafter uttering the name of the Wife of Fire,78 the Mantra is formed (which is as follows):
Mantra
Hring Shring Hung Svaha (47).
Placing the Devi as aforementioned,79 offerings80 should be made to all the Devas with a mixture of Masha beans,81 rice, and curds, with sugar, etc., added to it (48).
These articles of worship should be placed in the Ishana82 corner, and purified with the Varuna Vija,83 and should be offered after purification with scents and flowers and the following (49)
Mantra
O Devas, Siddhas,84 Gandharvas,85 Uragas,86 Rakshasas, Pishachas,87 Mothers,88 Yakshas, Bhutas,89 Pitris,90 Rishis,91 and other Devas! do you quietly take this offering, and do you stay surrounding Mahadeva and Girija92 (50-51).
Then japa should be made of the Mantra of the Great Devi as often as one may, and then with excellent songs and instrumental music let the festival be celebrated (52).
Having completed the Adhivasa93 in manner above, the following day after performance of the compulsory daily duties, and having taken the vow, the Five Devas94 should be worshipped (53).
After worshipping the Matris95 and making the Vasudhara,96 and performing Vriddhi-Shraddha,97 the Door-keepers of Mahesha98 should, in a calm and devout frame of mind, be worshipped (54).
The Door-keepers of Shiva are – Nandi, Maha-bala, Kishavadana, and Gana-nayaka; they are all armed with missiles and other weapons (55).
Bringing the Linga99 and Tarini,100 as represented by the Gauri-patta,101 they should be placed on a Sarvato-bhadra Mandala,102 or on an auspicious seat (56).
Shambhu should then be bathed with eight jars of water with the Mantra103 "Tryambaka," etc., and worshipped with the sixteen articles of worship104 (57).
After bathing the Devi in a similar way with the Mula Mantra, and worshipping Her, the good worshipper should pray to Shangkara with joined palms (58).
Mantra
Come, O Bhagavan! O Shambhu! O Thou before Whom all Devas bow! I bow to Thee, Who art armed with the Pinaka,105 Thee the Lord of all, O Great Deva (59).
O Deva! Thou Who conferrest benefits on Thy votaries! do Thou in Thy mercy come to this temple with Bhagavati:106 I bow to Thee again and again (60).
O Mother! O Devi! O Mahamaya!107 O All-beneficent One! be Thou along with Shambhu pleased: I bow to Thee, O Beloved of Hara108 (61).
Come to this house, O Devi! Thou Who grantest all boons, be Thou pleased, and do Thou grant me all prosperity (62).
Rise, O Queen of Devas! and Each with Thy followers abide happy in this place; may Both of You be pleased, You Who are kind to your devotees (63).
Having thus prayed to Shiva and the Devi, They should first be carried three times round the Temple, keeping the latter on the right109 to the accompaniment of joyful sounds,110 and then taken inside (64).
Repeating the Mula Mantra, one-third of the Linga should be set in a hollow made in a piece of stone or in a masonry hole (65).
(With the following Mantra):
Mantra
O Mahadeva! do Thou remain here so long as the Moon and the Sun endure, so long as the Earth and the Oceans endure: I bow to Thee (66).
Having firmly fixed Sadashiva with this Mantra, the Gauri-patta, with its tapering end to the North, should be placed on the Linga, that it may be entered by the latter111 (67).
Mantra
Be still, O Jagad-dhatri112! Thou That art the Cause of creation, existence, and destruction of things; abide Thou here so long as the Sun and the Moon endure (68).
Having firmly fixed it, the Linga should be touched and the following (Mantra) should be repeated (69):
Mantra
I invoke that Deva Who has three eyes, the Decayless, Ishana,113 around whose lion-seat114 are tigers, Bhutas, Pishachas,115 Gandharvas,116 Siddhas,117 Charanas,118 Yakshas,119 Nagas,120 Vetalas,121 Loka-palas,122 Maharshis,123 Matris,124 Gana-nathas,125 Vishnu Brahma, and Vrihaspati,126 and all beings which live on earth or in the air; come, O Bhagavan! to this Yantra, which is the handiwork of Brahma, for the prosperity, happiness, and Heaven of all (70-72).
Beloved! Shiva should then be bathed according to the injunctions relating to the consecration of a Deva, and, having been meditated upon as before-mentioned, should be worshipped with mental offerings127 (73).
After placing a special arghya,128 and having worshipped the Gana-devatas,129 and meditated upon Mabesha130 again, flowers should be placed on the Linga (74).
Repeating the Shakti Vija131 between Pasha132 and Angkusha,133 and the letters from Ya to Sa134 with the nasal point, and then "Haung Hangsa,"135 the life of Sadashiva should be infused into the Linga136 (75).
Then, smearing the Husband of the Daughter of the Mountain137 with sandal, aguru, and saffron, He should be worshipped with the sixteen articles of worship according to the injunctions laid down after performing the jata, the nama,138 and other rites (76).
After concluding everything according to the injunctions, and after worshipping the Devi in the Gauri-patta, the eight images of the Deva should be carefully worshipped (77).
By the name Sharva139 the Earth is meant; by Bhava is meant Water; by Rudra, Fire; by Ugra, Wind; by Bhuna, Ether140; by Pashu-pati is meant the Employer of a priest for sacrifice141; by Mahadeva, the Source of Nectar,142 and by Ishana, the Sun: these are declared to be the Eight Images (78-79).
Each of these should be invoked and worshipped in their order (in the corners), beginning with the East and ending with the North-East, uttering the Pranava143 first and Namah last144 (80).
After having worshipped Indra and the other Dikpalas,145 the eight Matris, Brahmi, and others, the worshipper should give to Isha the Bull, awning,146 houses, and the like (81).
Then, with joined palms, he should with fervour pray to the Husband of Parvati (as follows) (82):
Mantra
O Ocean of Mercy! O Lord! Thou hast been placed in this place by me; be Thou pleased (with me). O Shambhu! Thou Who art the Cause of all causes, do Thou abide in this room, O Supreme Deva! so long as the Earth with all its Oceans exist, so long as the Moon and the Sun endure. I bow to Thee. Should there occur the death of any living being,147 may I, O Dhurjjati!148 by Thy grace, be kept from that sin (83-85).
The dedicator should go round the image, keeping it on his right, and, having bowed before the Deva, go home. Returning again in the morning, he should bathe Chandra-Shekhara149 (86).
He should first be bathed with consecrated Panchamrita with a hundred jars of scented water, and the worshipper, having worshipped Him to the best of his powers, should pray to Him (as follows) (87-88):
Mantra
O Husband of Uma!150 if there has been any irregularity, omission, want of devotion in this worship, may they all, by Thy grace, be rectified, and may my fame remain incomparable in this world so long as Moon, the Sun, the Earth, and its Oceans endure (89-90).
I bow to the three-eyed Rudra, Who wields the excellent Pinaka, to Him Who is worshipped by Vishnu, Brahma, Indra, Suryya, and other Devas, I bow again and again (91).
The worshipper should then make presents,151 and feast the Kaulika-dvijas,152 and give pleasure to the poor by gifts of food, drink, and clothes (92).
The Deva should be worshipped every day according to one’s means. The fixed153 Shiva-linga should on no account be removed (93).
Parameshvari! I have in brief spoken to you of the rites relating to the consecration of the immovable154 Shiva-linga, gathering same from all the Agamas (94).
Shri Devi said:
If, O Lord! there be an accidental omission in the worship of the Devas, then what should be done by their votaries – do Thou speak in detail about this (95).
Say, on account of what faults are images of Devas unfit for worship, and should thus be rejected,155 and what should be done? (96).
Shri Sadashiva said:
If there be an omission to worship an image for a day, then (the next day) the worship should be twice performed; if for two days, then the worship should be four times performed; if for three days, then it should be celebrated eight times (97).
If the omission extends three days, but does not exceed six months, then the wise man should worship after bathing the Deva with eight jars of water (98).
If the period of omission exceeds six months, then the excellent worshipper should carefully consecrate the Deva according to the rules already laid down, and then worship Him (99)
The wise man should not worship the image of a Deva which is broken or is holed, or which has lost a limb, or has been touched by a leper, or has fallen on unholy ground (100).
The image of a Deva with missing limbs, or which is broken or has holes in it, should be consigned to water. If the image has been made impure by touch, it should be consecrated, and then worshipped (101).
The Mahapithas and Anadi-lingas156 are free from all deficiencies, and these should always be worshipped for the attainment of happiness by each worshipper as he pleases (102).
Mahamaya! whatever Thou hast asked for the good of men who act with a view to the fruits of action, I have answered all this in detail (103).
Men cannot live without such actions even for half amoment. Even when men are unwilling, they are, in spite of themselves, drawn by the whirlwind of action157 (104).
By action men enjoy happiness, and by action again they suffer pain. They are born, they live, and they die the slaves of action158 (105).
It is for this that I have spoken of various kinds of action, such as S,dhana and the like, for the guidance of the intellectually weak in the paths of righteousness, and that they may be restrained from wicked acts (106).
There are two kands of action – good and evil; the effect of evil action is that men suffer acute pain (107).
And, O Devi! those who do good acts with minds intent on the fruits thereof go to the next world, and come back again to this, chained by their action159 (108).
Therefore men will not attain final liberation even at the end of a hundred kalpas160 so long as action, whether good or evil, is not destroyed (109).
As a man is bound, be it by a gold or iron chain, so he is bound by his action, be it good or evil (110).
So long as a man has not real knowledge,161 he does not attain final liberation, even though he be in the constant practice of religious acts and a hundred austerities (111).
The knowledge of the wise from whom the darkness of ignorance162 is removed, and whose souls are pure,163 arises from the performance of duty without expectation of fruit or reward,164 and by constant meditation on the Brahman165 (112).
He who knows that all which is in this universe from Brahma to a blade of grass is but the result of Maya,166 and that the Brahman is the one and supreme Truth, has this (113).
That man is released from the bonds of action who, renouncing name and form, has attained to complete knowledge167 of the essence of the eternal and immutable Brahman (114).
Liberation168 does not come fram japa,169 homa,170 or a hundred fasts; man becomes liberated by the knowledge that he himself is Brahman171 (115).
Final liberation is attained by the knowledge that the Atma (Soul) is the witness,172 is the Truth,173 is omnipresent, is one,174 free from all illuding distractions of self and not-self,175 the supreme, and, though abiding in the body, is not in the body176 (116).
All imagination of name-form and the like are but the play of a child. He who put away all this sets himself in firm attachment to the Brahman, is, without doubt, liberated (117).
If the image imagined by the (human) mind were to lead to liberation, then undoubtedly men would be Kings by virtue of such kingdoms as they gain in their dreams (118).
Those who (in their ignorance) believe that Ishvara is (only) in images made of clay, or stone, or metal, or wood, merely trouble themselves by their tapas.177 They can never attain liberation without knowledge178 (119).
Can men attain final liberation179 by restriction in food, be they ever so thin thereby, or by uncontrolled indulgence, be they ever so gross therefrom, unless they possess the knowledge of Brahman? (120).
If by observance of Vrata180 to live on air, leaves of trees, bits of grain, or water, final liberation may be attained, then snakes, cattle, birds, and aquatic animals should all be able to attain final liberation (121).
Brahma-sad-bhava181 is the highest state of mind; dhyana-bhava182 is middling; stuti183 and japa184 is the last; and external worship is the lowest of all (122).
Yoga is the union of the embodied soul185 and the Supreme Soul,186 Puja187 is the union of the worshipper and the worshipped; but he who realizes that all things are Brahman for him there is neither Yoga nor Puja (123).
For him who possesses the knowledge of Brahman,188 the supreme knowledge, of what use are japa,189 yajna,190 tapas,191 niyama,192 and vrata?193 (124).
He who sees the Brahman, Who is Truth, Knowledge, Bliss, and the One, is by his very nature one with the Brahman.194 Of what use to him are puja, dhyana, and dharana?195 (125).
For him who knows that all is Brahman there is neither sin196 nor virtue,197 neither heaven nor future birth. There is none to meditate upon, nor one who meditates (126).
The soul which is detached from all things is ever liberated; what can bind it? From what do fools desire to be liberated? (127).
He abides in this Universe, the creation of His powers of illusion,198 which even the Devas cannot pierce. He is seemingly in the Universe, but not in it (128).
The Spirit,199 the eternal witness,200 is in its own nature like the void which exists both outside and inside all things, and which has neither birth nor childhood, nor youth nor old age, but is the eternal intelligence which is ever the same, knowing no change or decay (129-130).
It is the body which is born, matures, and decays.201 Men enthralled by illusion, seeing this, understand it not (131).
As the Sun (though one and the same) when reflected in different platters of water appears to be many, so by illusion the one soul appears to be many in the different bodies in which it abides (132).
As when water is disturbed the Moon which is reflected in it appears to be disturbed, so when the intelligence202 is disturbed ignorant men think that it is the soul which is disturbed (133).
As the void inside a jar remains the same ever after the jar is broken, so the Soul remains the same after the body is destroyed (134).
The knowledge of the Spirit,203 O Devi! is the one means of attaining final liberation; and he who possesses it is verily – yea, verily – liberated in this world, even yet whilst living,204 there is no doubt of that (135).
Neither by acts, nor by begetting offspring, nor by wealth is man liberated; it is by the knowledge of the Spirit,205 by the Spirit206 that man is liberated207 (136).
It is the Spirit that is dear to all; there is nothing dearer than the Spirit; O Shive! it is by the unity of Spirits208 that men become dear to one another (137).
Knowledge,209 Object of knowledge,210 the knower211 appear by illusion212 to be three different things; but if careful discrimination is made, Spirit is found to be the sole residuum (138).
Knowledge is Spirit in the form of intelligence,213 the object of knowledge is Spirit214 whose substance is intelligence, the Knower215 is the Spirit Itself. He who knows this knows the Spirit216 (139).
I have now spoken of knowledge which is the true cause of final liberation.217 This is the most precious possession218 of the four classes of Avadhutas219 (140).
Shri Devi said:
Thou hast spoken of the two stages in the life of man – namely, that of householder220 and mendicant;221 what is this wonderful distinction of four classes of Avadhutas222 which I now hear? (141).
I wish to hear and clearly understand the distinctive features of the four classes of Avadhutas: do Thou, O Lord! speak (about them) truly (142).
Shri Sadashiva said:
Those Brahmanas, Kshatriyas, and other castes who are worshippers of the Brahma-mantra223 should be known to be Yatis,224 even though they be living the life of a householder (143).
O Worshipped of the Kulas! those men who are sanctified by the rites of Purnabhisheka225 should be known and honoured226 as Shaivavadhutas (144).
Both the Brahma and Shaiva Avadhutas shall do all acts in their respective states of life according to the way directed by me (145).
They should not partake of forbidden food or drink unless the same has been offered to the Brahman or offered in the Chakra227 (146).
O Beauteous One! I have already spoken of the customs and Dharmma of the Kaulas,228 who are Brahma Avadhutas, and of the Kaulas who have been initiated.229 For Brahma and Shaiva Avadhutas, bathing, eating evening meals, drinking, the giving of charities, and marital intercourse should be done according to the way prescribed by the Agamas (147-148).
The above Avadhutas are of two classes, according as they are perfect230 or imperfect.231 Beloved! the perfect one is called Parama-hangsa, and the other or imperfect one is called Parivrat (149).
The man who has gone through the Sangskara232 of an Avadhuta, but whose knowledge is yet imperfect,233 should, by living the life of a householder,234 purify his spirit (150).
Preserving his caste-mark and practising the rites of a Kaula, he should, remaining constantly devoted to the Brahman, cultivate the excellent knowledge (151).
With his mind ever free from attachment, yet discharging all his duty,235 he should constantly repeat "Om Tat Sat," and constantly think upon and realize the saying, "Sah aham"236 (152).
Doing his duties, his mind as completely detached as the water on the lotus leaf, he should constantly strive to free his soul by the knowledge of Divine truth237 and discrimination238 (153).
The man, be he a householder239 or an ascetic,240 who commences any undertaking with the Mantra "Ong Tat Sat," is ever successful therein (154).
Japa,241 homa,242 pratishtha,243 and all sacramental rites,244 if performed with the Mantra "Ong Tat Sat," are faultess beyond all doubt (155).
What use is there of the various other Mantras? What use of the other multitudinous practices?245 With this Brahma Mantra alone may all rites be concluded (156).
Ambika!246 this Mantra is easily practised, is not prolix, and gives complete success, and there is no other way besides this great Mantra (157).
If it be kept written in any part of the house or on the body, then such house becomes a holy place247 and the body becomes sanctified248 (158).
O Deveshi! I am telling Thee the very truth when I say that the Mantra "Ong Tat Sat" is superior to the essence of essences of the Nigamas, the Agamas, and the Tantras249 (159).
This most excellent of Mantras, "Ong Tat Sat," has pierced through the palate, the skull, and crownlock of Brahma, Vishnu, and Shiva, and has thus manifested itself (160).250
If the four kinds of food and other articles are sanctified251 by this Mantra, then it becomes useless to sanctify them by any other Mantras (161).
He is a King among Kaulas, who sees the Great Being252 everywhere, and constantly makes japa253 of the great Mantra "Tat Sat" (i.e., Ong Tat Sat), acts as he so inclines,254 and is pure of heart withal (162).
By japa of this Mantra a man becomes a Siddha255; by thinking of its meaning he is liberated, and he who, when making japa, thinks of its meaning, becomes like unto the Brahman in visible form (163).
This Great, Three-footed256 Mantra is the cause of all causes; by its sadhana257 one becomes the Conqueror of Death258 himself (164).
O Maheshani! the worshipper attains siddhi in whatsoever way he makes japa of it259 (165).
He who, renouncing all acts (rites), has been cleansed by the Sangskara260 of a Shaiva Avadhuta, ceases to have any right to worship Devas, to perform the Shraddha of the Pitris,261 or to honour the Rishis262 (166).
Of the four classes of Avadhutas, the fourth is called the Hangsa (Parama-hangsa). The other three both practise yoga and have enjoyment.263 They are all liberated and are like unto Shiva (167).
The Hangsa should not have intercourse with women, and should not touch metals. Unfettered by restrictions, he moves about enjoying the fruits of his meritorious acts done in previous lives264 (168).
The fourth class,265 removing his caste-marks and relinquishing his household duties, should move about in this world without aim or striving266 (169).
Always pleased in his own mind, he is free from sorrow and illusion, homeless and forgiving, fearless, and doing harm to none (170).
For him there is no offering of food and drink (to any Deva); for him there is no necessity for dhyana or dharana,267 the Yati268 is liberated, is free from attachment, unaffected by all opposites,269 and follows the ways of a Hangsa270 (171).
O Devi! I have now spoken to Thee in detail of the distinctive marks of the four classes of Kula-Yogis, who are but images of Myself271 (172).
By seeing them, by touching them, conversing with them, or pleasing them, men earn the fruit of pilgrimage to all the holy places (173).
All the shrines and holy places which there are in this world, they all, O my Beloved! abide in the body of the Kula-Sannyasi272 (174).
Those men who have worshipped Kula Sadhus273 with Kula-dravya274 are indeed blessed and holy, have attained their desired aim, and have earned the fruit of all sacrifices (175).
By mere touch of these Sadhus the impure becomes pure, the untouchable becomes touchable, and food unfit to be eaten becomes fit to be eaten.275 By their touch even the Kiratas,276 the sinful, the wicked, the Pulindas,277 the Yavanas,278 and the wicked and ferocious,279 are made pure; who else but they should be honoured? (176-177).
Even those who but once worship the Kaulika Yogi with Kula-tattva280 and Kula-dravya281 become worthy of honour in this world (178).
O Thou with the lotus face! there is no Dharmma superior to Kaula-Dharmma,282 by seeking refuge in which even a man of inferior caste becomes purified and attains the state of a Kaula (179).
As the footmarks of all animals disappear in the footmark of the elephant, so do all other Dharmmas disappear in the Kula-Dharmma (180).
My Beloved! how holy are the Kaulas! They are like the images of the holy places. They purify by their merepresence even the Chandalas and the vilest of the vile (181).
As other waters falling into Ganga become the water of Ganga, so all men following Kulachara reach the stage of a Kaula (182).
As water gone into the sea does not retain its separateness, so men sunk in the ocean of Kula lose theirs (183).
All beings in this world which have two feet,283 from the Vipra284 to the inferior castes, are competent for Kulachara (184).
Those that are averse to the acceptance of Kula-Dharmma, even when invited, are divorced from all Dharmma and go the downward path (185).
The Kulina who deceived those men who seek for Kulachara shall go to the hell named Raurava (186).
That low Kaula who refuses to initiate a Chandala285 or a Yavana286 into the Kula-Dharmma, considering them to be inferior, or a woman out of disrespect for her, goes the downward way (187).287
The merit acquired by a hundred Abhisheka,288 by the performance of a hundred Purashcharana,289 ten million times that merit is acquired by the initiation of one man into the Kula-Dharmma (188).
All the different castes, all the followers of the different Dharmmas in this world, are, by becoming Kaulas, freed from their bonds, and go to the Supreme Abode (189).
The Kaulas who follow that Shaiva-Dharmma are like places of pilgrimage, and possess the soul of Shiva. They worship and honour one another with affection, respect, and love (190).
What is the use of saying more? I am speaking the very truth before Thee when I say that the only bridge for the crossing of this ocean of existence is the Kula- Dharmma and none other (191).
By the following of Kula-Dharmma all doubts are cut through, all the accumulation of sins is destroyed, and the multitude of acts is destroyed290 (192).
Those Kaulikas are excellent who, truthful and faithful to the Brahman, in their mercy invite men to purify them by Kulachara (193).
Devi! I have spoken to Thee the first portion291 of the Maha-nirvana Tantra for the purification of men. It contains the conclusions292 of all Dharmmas (194).
He who hears it daily or enables293 other men to hear it becomes freed from all sins, and attains Nirvana at the end (195).
By knowing this King among Tantras, which contains the essence of essence of all the Tantras, and is the most excellent among the Tantras, a man becomes versed in all the Shastras (196).
The man who knows this Maha-Tantra is freed from the bonds of actions. Of what use is it to him to go on pilgrimage, or to do japa, yajna, and sadhana?294 (197).
Kalika! he who knows this Tantra, is conversant with all the Shastras, he is pre-eminent among the virtuous,295 is wise, knows the Brahman, and is a Sage (198).
There is no use of the Vedas, the Puranas, the Smritis,. the Sanghitas, and the various other Tantras, as by knowing this Tantra one knows all (199).
All the most secret rites and practices and the most excellent knowledge296 have been revealed by me in reply to Thy questions (200).
Suvrata!297 as Thou art my most excellent Brahmi Shakti, and art to me dearer than life itself, know Thou that the Mahanirvana Tantra is likewise (201).
As the Himalaya is among the Mountains, as the Moon is among the Stars, as the Sun is among all lustrous bodies, so this Tantra is the King among Tantras (202).
All the Dharmmas pervade this Tantra. It is the only means for the acquirement of the knowledge of Brahman.298 The man who repeats himself or causes others to repeat it will surely acquire such knowledge (203).
In the family of the man in whose house there is this most excellent of all Tantras there will never be a Pashu299 (204).
The man blinded by the darkness of ignorance, the fool caught in the meshes300 of his actions, and the illiterate man, by listening to this Great Tantra, are released from the bonds of karmma (205).
Parameshani! reading, listening to, and worshipping this Tantra, and singing its praise, gives liberation to men (206).
Of the other various Tantras each deals with one subject only. There is no other Tantra which contains all the Dharmmas (207).
The last part contains an account of the nether, earthly, and heavenly worlds.301 He who knows it (along with the first) undoubtedly knows all (208).
The man who knows the second part with this book is able to speak of the past, present, and future, and knows the three worlds (209).
There are all manner of Tantras and various Shastras, but they are not equal to a sixteenth part (in value) of this Mahanirvana Tantra (210).
What further shall I tell Thee of the greatness of the Mahanirvana Tantra? Through the knowledge of it one shall attain to Brahma-nirvana (211).
End of the Fourteenth Joyful Message, entitled "The Consecration of Shiva-linga and Description of the Four Classes of Avadhutas."
Footnotes
1. Mahatmya, lit. = greatness, here, great merit.
2. Sthapana.
3. Ashva-medha.
4. Nistoye toyakaranam i.e., making it easy to get water in a waterless desert.
5. The holy land of Shiva.
6. The Beneficent one, an epithet of Shiva.
7. Tirthas.
8. Shiva.
9. The holy land of Shiva.
10. See "Shakti and Shakta".
11. See "Shakti and Shakta".
12. Funeral rites.
13. See "Shakti and Shakta".
14. Recitation of Mantras. See ante Ch. III, 114; Ch. VI, 166, 167; Ch. VII, 80, 81.
15. Funeral cakes.
16. For Atipatakis see Ch. XI, 29, 30, and Mahapatakis, Ch. X-205.
17. The seven lower Atala and so on and the seven higher Bhuh, and the rest.
18. Mahatmya.
19. Shiva.
20. The Sanctity and Majesty.
21. An-adi-literally, without beginning - i.e., those Limgas which spring from the ground, otherwise called Svayambhu, or self-generated, as distinguished from those which are fashioned and installed by men, such as the Limgas of Vaidyanatha, Tarakeshvara, the Chandrashekhara at Chittagong, and other places.
22. Of good resolve, or Virtous One.
23. Holy places, where different parts of the body of Devi as Sati fell to earth.
24. Shiva.
25. The Tantrika Circle. See ante, Chs V, VI and VII.
26. Prabhava.
27. Gauri is a name of the Devi, and the Gauri-patta is the emblem of ne Yom, or female organ, in which the male Linga is generally set. The letter is symbolical of static Feeling-Consciousness and the former of its active Power which in the form of its creations surround the Hindu or Point.
28. Aiva-medha.
29. Adhivasa is the rite below described preliminary to all auspicious ceremonies.
30. Shila the pebble is warmed and applied to the face.
31. Here a figure made of pounded rice.
32. Lamp-black collyrium, applied to the eyelashes medicinally, or for beautifying the eyes.
33. A yellow pigment obtained from the inside of the head of a cow also called Go-rocana. Tilaka is made with it by some sects.
34. Hrim.
35. See ante, p. 55, vv. 109-111.
36. Adhivasa is a preliminary rite in all auspicious ceremonies. Brddhi-shraddha is a part of it, e.g., taking earth, say: "Hrring! with this earth may the auspicious Adhivasa of this Deva be made." Then the image is touched with the earth.
37. i.e., receptacle - usually a flat bamboo basket - in which all the above-mentioned articles are placed. The image is first touched with each of the articles mentioned singley, and then the Patra in which the articles were brought and put back is lifted up and the forehead of the image touched as above.
38. See Ch. III, 41-43, V, 125-127, ante.
39. See Ch. III, 41-43, V, 125-127, ante.
40. See Ch. III, 41-43, V, 125-127, ante.
41. Om.
42. The Dhyana given here is of the Sthula aspect. The other aspects are Sukshma or subtle and Para or Transcendent. The Sadhaka advances in the path of spirituality his Dhyana changes till he realises his oneness with the Supreme.
43. Naga.
44. Naga.
45. Dhumra, or the colour of fire seen through smoke.
46. Aruna—the red colour of the rising Sun. The last red is Rakta.
47. The River Ganges, which fell upon His matted hair on its descent from Heaven at the prayer of Bhagiratha. “Samkara-mauli-viharini vimale!” as the Ganga-stotra of Shamkaracharya says.
48. Pasha.
49. Siva’s weapon in shape like a snake with seven heads.
50. Parashu.
51. Shula.
52. Vajra
53. Shara.
54. Vara—i.e., the hands make the Vara-Mudra.
55. The eyes are half-seen being turned upwards in a state of, or, leading to Samadhi.
56. Beautiful and voluptuous Deva Yoni of Indra’s Heaven.
57. See p. 404, n. 2.
58. Primary Mantra.
59. Hrim.
60. Om.
61. Haum.
62. Sandhyarnantakshara: the last vowel letter formed by Sandhi which Au is.
63. The half Moon and the Bindu, i.e., Candra-Bindu.
64. Shiva - i.e., the Linga as His emblem.
65. That is, the Gauripatta personates Devi. See ante, p. 425, n 3.
66. Hring. In the case of Shiva the Pranava is used. See ante, v. 32.
67. The white, red, and mixed Bindus of the Kamakala. See "Kamakalavilasa"
and "Garland of Letters".
68. Kundala.
69. i.e., She holds in her hands Vara and Abhaya Mudras.
70. See ante.
71. Siva’s vahana. To the ordinary man Vrishabha is a Bull, but the higher Sadhaka sees the embodiment of Dharma in the white Bull.
72. The Devi.
73. Hrim.
74. Srim.
75. i.e., Ha.
76. i.e., U.
77. Chandra-bindu—the nasal point, see ante.
78. Svaha.
79. Clothed and garlanded like Shiva.
80. Vali.
81. A kind of kidney beans.
82. North-East.
83. Vam.
84. See p. 2, notes 5 and 7.
85. See p. 37, note 2.
86. i.e., one that goes on its breast—i.e., Naga, or Snake.
87. See p. 37, note 2.
88. See p. 37, note 3.
89. Ghosts.
90. See ibid.
91. See ibid.
92. A title of the Devi as Parvati (see p. 2, note 9).
93. Preliminary rite.
94. Brahma and others.
95. The sixteen Matrikas, beginning with Gauri, etc.
96. See p. 266, note 9.
97. See p. 299.
98. Shiva.
99. i.e., Siva-linga.
100. A title of Devi—"She Who saves”.
101. Vedirupam tarinim, i.e., Tarini in the form of a Vedi or Altar.
The Gauri-patta which symbolises the cosmic yoni and into which the Linga is fixed is like a Vedi to it. See p. 425, note 3.
102. A form of Yantra.
103. See ch. v, verse 210.
104. See p. 404, n 2.
105. Siva’s weapon, see ante.
106. The Devi.
107. The Devi as the wielder of, and liberator from, Maya.
108. Shiva.
109. Pradakshina.
110. Such as Uludhvani.
111. The Linga is already fixed and erect, the head enters the aperture the Gauri-patta, which is then slipped over the Linga until it reaches resting-place.
112. The Devi as World-Creatrix.
113. Lord, Ruler.
114. Simhasana, i.e., throne.
115. Ghosts, Ghouls and filthy spirits.
116. See p. 2, note 7.
117. See p. 2, note 5.
118. See p. 2, note 6.
119. Attendants of Kuvera the Deva of Wealth.
120. Serpent divinities.
121. See p. 24, note 1; 37, note 2.
122. Guardians of the Quarters, p. 178, note 2.
123. Great Rishis, or Sages.
124. Divine Mothers, Gauri, etc.
125. See p. 2, note 8.
126. Guru of the Celestials.
127. Articles of worship. See Ch. III, 52, ante.
128. Offering. See Ch. V, 158.
129. The surrounding Devas.
130. Shiva.
131. i.e., Hrim.
132. Am.
133. Krom.
134. Ya, Ra, La, Va, Sha, Sha, Sa.
135. The Mantra so formed is - Am Hrim Krom Yam Ram Lam Vam
Sham Sham Sam Haum Hamsah.
136. The Linga is vitalised by the Prana-pratistha or life-giving ceremony. As to Prana, see author's "World as Power: Life".
137. Girija-pati—the Husband (Lord=Pati) of the Daughter (-Ja) the (Himalaya) Mountam (Giri), whose emblem the Limga is.
138. See Ch. ix, 131-143, for Jata (Birth), and Nama (Naming) rites of children.
139. This and the following are the names of the eight forms of Shiva. As Sharva he is the presiding Deva of Earth, as Bhava of water and so on.
140. Akasha.
141. Yajamana. By this name (Pashupati) Shiva is denoted as Lord of Men (see note 6 below).
142. Sudha-kara—i.e., the Moon.
143. Om.
144. The Mantras which are said are—Om Sharvaya kshiti-murtaye Namah, Om Bhavaya jalamurtaye Namah, Om Rudraya agni-murtaye Namah, Om Ugraya vayumurtaye Namah, Om Bhimaya akasha-murtaye Namah, Om Pashu-pataye yajamana-murtaye Namah, Om Mahadevaya somamurtaye Namah, Om Ishanaya suryamurtaye Namah. Bhava means existence—and water—the first of things. Rudra means fierce, and so is Agmi (Fire). Ugra means strong beyond measure, and Pavana or Vayu is that. Bhima means terrific and the great Void is terrific. The Yajamana is like an animal (Pashu), which requires to be guided, and the Lord of Pashus (Pashu-pati) does that. Mahadeva is the great benignant Deva—the abode of all which is sweet and life-giving. Ishana is the Lord of all.
145. The Protectors of the Quarters Indra and others. See ante, under vv. 70-72.
146. Placed on temple at time of consecration.
147. i.e., in the Temple or its precincts.
148. Dhurjjati—Shiva having the burden—dhur—of the three worlds.
149. Siva, so called on account of the crescent Moon which He has on His forehead.
150. Uma is a name of Devi. See Canto I of Kalidasa’s Kumarasambhava:
Umeti matra tapaso nishiddha,
Pashchad umakhyam sumukhi jagama.
(“‘Oh (u) do not (ma).’ Thus was She restrained from Tapas by (Her) mother: thereafter She of beautiful face went by the name of Uma.”)
151. Dakshina.
152. i.e., a Kaula who has received his Purnabhisheka initiation, upon which he is born again. The passage may also be interpreted to mean Kaulikas and Dvijas (twice-born classes).
153. Sthavara. The image of any other Deva may be moved, but not a Siva-linga. Where it has been fixed it must remain.
154. Achala.
155. e.g., where the image is polluted or injured, and the like (vide post, verse 100).
156. See ante, p. 424, note 8.
157. Karmavayu. Human activity is compared to Air (Vayu) as its characteristic is Motion (Chalanapara).
158. That is, Karma prompted by worldly motives (see verse 112, post).
159. For action which involves the thirst for life leads to life in birth and rebirth.
160. A Kalpa is 4,320,000,000 year.
161. Jnana: that is, Brahma-jnana. A distinction is made between Jnana, which leads to Liberation and Vijnana which is proficiency in the Arts and Sciences.
162. Kshinatamah-from whose mind the Tamo-guna has disappeared.
163. Nirmalatma.
164. Nishkrama-karma.
165. Tattva-vichara-that is, meditation on the Tattvas and the Supreme Tattva, the Brahman.
166. The Power of Shiva, whereby the worlds appear. See "Shakti and Shakta". Cf. Ch. ii, verse 34, 46.
167. Tattva. “Being, Manifestation and Bliss belong to the Brahman. Name and Form to the manifested world.”
168. Mukti.
169. Recitation of Mantras.
170. Sacrifice (see ante, Ch. VI, 119-164).
171. Brahmaivaham—i.e., Brahma eva aham=“I verily am the Brahman”, or So’ham—i.e., Sah Aham=“I am He”.
172. i.e., independent witness of a man’s actions—as it is said, Atma sakshi cetah kevalo nirgunashcha. (Svetasvatara, 6, 11.)
173. Satyam, that is the Real, that is the True.
174. Purna—Impartite, which Bharati renders by Akhanda.
175. Advaita.
176. The Spirit, being One, is not confined to the body. There is but one Spirit, in which all bodies inhere.
177. Devotion.
178. For the explanation of these three verses see the "Tantra Tattva" edited by the Author.
Mrichchhila-dhatu-darvadi-murtavishvara-buddhayah
Klishyantastapasa jnanam vina moksham na yanti te.
They are not authority against the worship of images. This Tantra throughout deals with images, and image worship which it would no do if image worship was considered by its author to be wrong. But whilst image worship of the kind mentioned in v. 119 is legitimate and the only possible at that stage of development man must pass on much higher before he can attain Liberation.
179. Nishkriti.
180. Vow. Cf. Kularnava (Author’s Tantrik Texts, Vol V), Ch. I, 76 et seq.
181. The state of mind in which it is realised that all is Brahman, and in which the identity of Self with Brahman is realized. Bharati says that it is the state in which Brahman alone is Sat and all else is Asat.
182. The meditative state of mind in which there is constant meditation on the Brahman.
183. Praise.
184. Recitation of Mantra.
185. Jiva.
186. Atman.
187. Worship.
188. Brahma-jnana.
189. Recitation of Mantra.
190. Sacrifice.
191. Penance.
192. Regulations of conduct.
193. Voluntary vows.
194. Brahma-bhuta.
195. Worship, Meditation and Concentration. Bharati defines Dharana as Citta-vrtti-nirodha.
196. Papa.
197. Sukrita.
198. Maya is defined as She who can do what is impossible (Aghatana ghatana-gatiyasi).
199. Sadrupa atma=Paramatma=Supreme Spirit.
200. Sadrupah sakshi: that is, Being which ever endures and witnesses all and participates in nothing.
201. Yauvana and Barddhakya.
202. Buddhi.
203. Atma-jnana=Self-knowledge, realization of the oneness of the individual with the universal Spirit.
204. Jivanmukta.
205. i.e., the Supreme Spirit.
206. i.e., the Individual Spirit.
207. This is Shruti (Kaivalya 2), which says: Na karmana, na prajaya, dhanena, tyagena ekena amrtatvam-anasuh [“It is not by meritorious acts and sacrifices, not by Pinda offered by children, not by the giving of wealth, but by renunciation (of the particular Self) have men attained Liberation”].
208. Atma-sambandha.
209. Jnana.
210. Jneya.
211. Jnata. Matri, Mana, Meya are the three Bindus, products of the Nirvana Bija in which they potentially are in seed form. See Kamakalavilasa, v. 13.
212. Maya. Matri, Mana, Meya is the gist (Samkalitirtha) of manifested Shakti.
213. Chid-rupa.
214. Chin-maya.
215. Vijnata.
216. i.e., knows himself, and thereby knows his identity with the Supreme Spirit.
217. Nirvana
218. Dhana (Wealth).
219. See Chapter VIII, vv. 227 el seq, also, post.
220. Grihastha.
221. Bhikshuka.
222. See "Shakti and Shakta".
223. See Chapter II and III.
224. Yatis—Self-controlled men; men who have subdued their passions.
225. See ante, Ch X, 109-212.
226. Pujaniya—or worshipped.
227. Circle of Worship. This sloka means—“Unless in the case of a Shaiva Avadhuta it has been offered to the Cakra”.
228. Sadhakas of the Kaula Sampradaya. See Kularnava, II, 7 and 8.
229. i.e., who have received Abhiseka, i.e., Saiva Avadhutas.
230. Purna, or complete.
231. Apurna, or incomplete.
232. Purificatory rites, etc.
233. Jnana-durbala - one who has not realized the oneness of himself with the Supreme Self.
234. Literally, living arnong men - a life in the world. The married Avadhuta looks on his wife as a form of his Self as he is a form of herself. "Marital duties" in vv. 147-8 is Dararakshana.
235. Duty=Atmochita-karma which may mean acts which are fit for him or his position.
236. So'ham=I am He - i.e., I am one with the Supreme.
237. Tattva-jnana.
238. Viveka=Faciilty of distinguishing things by their properties, and classing them according to their real, and not apparent, nature. In the Vedanta it is the power of distinguishing Truth from untruth. Reality from appearance.
239. Grihastha.
240. Udasina.
241. Recitation of Mantras. See "Shakti and Shakta".
242. Sacrifice to Fire.
243. Consecration.
244. Samskaras (see op cit.).
245. Sadhana (see op cit.)
246. Mother (see op cit.).
247. Maht-tirtha.
248. Punyamaya.
249. See Tantra-Tattva.
250. They practised the Mantra and on becoming adept in it revealed it.
251. Shodhita.
252. i.e., the Ever-Existent Brahman.
253. Repetition (see Introduction).
254. Svechhachara (see p. 53, note 2).
255. i.e., One possessed of the Siddhis, of one or some of them. Here, one who has mastered the Mantra and reached his goal.
256. Tri-pada.
257. See "Shakti and Shakta".
258. Mrityun-jaya, or Siva.
259. As thus—Whether he says Om Tat Sat, Om Sat, Tat Sat, Om, Tat, Sat.
260. i.e., Purnabhisheka, which qualifies one to be a Shaiva Avadhuta.
261. The forefathers.
262. Seers, the meaning in that such a one is above such observances.
263. Yogabhogadhyah.
Tarkalamkara says that to-day there are some Paramahamsas who are unable to state what authority governs their Achara. He collects from Bhairavadamara and other Tantras some rules regarding the Lakshana of the Avadhutas. Of the four classes, the Shaiva-vadhutas are of two kinds, viz., Paribrajaka and Paramahamsa. Yatis or Brahmavadhutas are also of two kinds, viz., Paribrajaka and Paramahamsa or Hamsa. Imperfect (Apurna) Shaivavadhuta or Brahmavadhuta although he may be a householder is to be accounted a Paribrajaka. If the householder Avadhuta be excluded then there are six classes of Avadhuta - of which the first is (1) Shaivavadhuta (Apurna). He is a great Sannyasi like Shiva although he lives in the family. On this account he is called Shaivavadhuta. (2) Paribrajaka is the second stage of Shaivavadhuta. He gives up the Samsara, wanders from Tirtha to Tirtha and does Puja, Japa and the like. He does Sadhana with the assistance of his Shakti. (3) Paramahamsa is the third stage of Shaivavadhuta. He does no rite; wears a Kaupina and is Sannyasi. He may according to the rules of Yoga and Bhoga sotisfy the desire of a woman who approaches him. (4) Brahmavadhuta. He is like the Shaivavadhuta of the first kind but has no competency for Parashakti in Shaiva marriage. He may have his own Shakti. (5) Brahmavadhuta Paribrajaka. His duties are like those of the Shaivavadhutas of second class but may not unite with a woman who seeks intercourse. He is however competent under instructions of the Guru to practise Yoga with the assistance of a Shakti. This applies to the fourth and fifth classes. (6) Hamsavadhuta. He is like Shaivavadhuta of third degree. He may not however unite with a woman, receive gift of any kind of metal and is free from all duties (Karma).
Bhairavadamara deals with Kulavadhuta, Shaivavadhuta, Brahmavadhuta and Hamsavadhuta. There is only a difference in name between these and those given in Mahanirvana.
264. Prarabdha - literally, that which has been commenced.
265. i.e., the Parama-hamsa.
266. Nihsamkalpa and Nirudyama. Bharati says the last term, which literally = Effortless, means as stated in the text for having given up all household and caste duties there is nothing to be cared for except the body which is no longer to be an object of solicitude.
267. See Arthur Avalon's "Serpent Power".
268. Self-controlled.
269. Nir-dvandva - that is, heat and cold, love and hate, etc.
270. Highest class of ascetic.
271. Mat-svarupi.
272. Kaula ascetic, or Avadhuta.
273. Holy men.
274. Wine, etc.
275. By reason of its having been cooked or touched by a low caste man, or for any other cause.
276. Hunters—a low caste.
277. Pulindas are a class of Candalas, one of the lowest castes.
278. Foreigners, Barbarians.
279. Krura.
280. Bharatl says—the first is meat, etc., and the second wine.
281. Bharatl says—the first is meat, etc., and the second wine.
282. See Introduction to Tantra Sastra Of the Kaula-Tantrika division of worshippers.
283. As opposed to the quadrupeds and the quadrumani. Here it means all men and women.
284. A Brahmana.
285. A very low caste.
286. Here used generally for non-Aryan. The Greeks specifically were so called.
287. Chandalang yavanang nichang matva striyam avajnaya.
Kaulang na kuryat yah kaulah so'dhamo yatyadhogatim.
The unsectarian and universal character of the Kauladharma is here markedly shown; the Vaidika ritual has no place for these.
288. A higher form of Initiation. See Ch. X, 109 et seq.
289. A ritual form of Japa accompanied by other ceremonies. See Ch. III, 114, 115, also Ch. VII, v. 77.
290. Together with the Karma resulting from such acts.
291. The second portion of the Tantra has been generally supposed to be lost, but see Preface.
292. Nirnaya.
293. e.g., by engaging someone to read the Tantra to the public.
294. See "Shakti and Shakta".
295. Dharma-vid.
296. Tattva jnana.
297. Virtuous one.
298. Brahma-jnana.
299. Here the term means one ignorant of divine knowledge.
300. Sec Bhagavad-gita iv, pari passu: also Shiva Samhita, chap i, verses 4-9.
301. Patala-cakra, Bhu-cakra, and Jyotish-cakra respectively.
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