| Philosophy and Religion / Mahanirvana Tantra |
Mahanirvana Tantra: Hymn of Praise (Stotra), Amulet (Kavacha), and the description of the Kula-tattva
Parvati was pleased at hearing the revelation of the auspicious Mantra of the Adya Kalika, which yields abundant blessings, is the only means of attaining to a knowledge of the Divine essence, and leads to liberation;1 as also at hearing of the morning rites, the rules relating to bathing, Sandhya, the purification of Bhang, the methods of external and internal Nyasa2 and worship, the sacrifice of animals,3 Homa, the formation of the circle of worship,4 and the partaking of the holy food.5 Bowing low with modesty, the Devi questioned Shankara (1-3).
Shri Devi said:
O Sadashiva!6 Lord,7 and Benefactor of the Universe, Thou hast in Thy mercy spoken of the mode of worship of the supreme Prakriti8 (4),
which benefits all being, is the sole path both for enjoyment and final liberation, and which gives, in this Age,9 in particular, immediate success (5).
My mind, immersed in the ocean of the nectar of Thy word, has no desire to rise therefrom, but craves for more and more (6).
O Deva, in the directions Thou hast given relating to the worship of the great Devi, Thou hast but given a glimpse of10 the hymn of praise, and of the protective Mantra.11 Do Thou reveal them now (7).
Shri Sadashiva said:
Listen, then, O Devi, Who art the adored of the worlds,to this unsurpassed hymn, by the reciting of or listening to which one becomes the Lord of all the Siddhis12 (8),
(a hymn) which allays evil fortune, increases happiness and prosperity, destroys untimely death, and removes all calamities (9),
and is the cause of the happy approach to the gracious Adya Kalika. It is by the grace of this hymn, O Happy One, that I am Tripurari13 (10).
O Devi! the Rishi14 of this hymn is Sadashiva,15 its metre is Anushtup,16 its Devata is the Adya Kalika, and the object of its use is the attainment of Dharmma, Artha, Kama, and Moksha17 (11).
Hymn Entitled Adya-Kali-Svarupa.18
Hring,19 O Destroyer of Time,20
Shring,21 O Terrific One,22
Kring,23 Thou Who art beneficent,24
Possessor of all the Arts,25
Thou art Kamala,26
Destroyer of the pride of the Kali Age,27
Who art kind to Him of the matted hair,28 (12)
Devourer of Him Who devours,29
Mother of Time,30
Thou Who art brilliant as the Fires of the final Dissolution,31
Wife of Him of the matted hair,32
O Thou of formidable countenance,33
Ocean of the nectar of compassion,34 (13)
Merciful,35
Vessel of Mercy,36
Whose Mercy is without limit,37
Who art attainable alone by Thy mercy,38
Who art Fire,39
Tawny,40
Black of hue,41
Thou Who increasest the joy of the Lord of Creation,42 (14)
Night of Darkness,43
Image of Desire,44
Yet Liberator from the bonds of desire,45
Thou Who art (dark) as a bank of Clouds,46
And bearest the crescent-moon,47
Destructress of sin in the Kali Age,48 (15)
Thou Who art pleased by the worship of virgins,49
Thou Who art the Refuge of the worshippers of virgins,50
Who art pleased by the feasting of the virgins,51
Who art the Image of the virgin,52 (16)
Thou Who wanderest in the kadamba forest,53
Who art pleased with the flowers of the kadamba forest,54
Who hast Thy abode in the kadamba forest,55
Who wearest a garland of kadamba flowers,56 (17)
Thou Who art youthful,57
Who hast a soft low voice,58
Whose voice is sweet as the cry of a Chakravaka bird,59
Who drinkest60 and art pleased with the kadambari wine,61 (18)
And Whose cup is a skull,62
Who wearest a garland of bones,63
Who art pleased with,64
And Who art seated on the Lotus,65 (19)
Who abidest in the centre of the Lotus,66
Whom the fragrance of the Lotus pleases,67
Who movest with the swaying gait of a Hangsa,68
Destroyer of fear,69
Who assumest all forms at will,70
Whose abode is at Kama-rupa,71 (20)
Who ever plays at the Kama-pitha,72
O beautiful One,73
O Creeper Which givest every desire,74
Who art the Possessor of beautiful ornaments,75 (21)
Adorable as the Image of all tenderness,76
Thou with a tender body,77
And Who art slender of waist,78
Who art pleased with the nectar of purified wine,79
Giver of success to them whom purified wine rejoices,80 (22)
The own Deity of those who worship Thee when joyed with wine,81
Who art gladdened by the worship of Thyself with purified wine,82
Who art immersed in the ocean of purified wine,83
Who art the Protectress of those who accomplish vrata with wine,84 (23)
Whom the fragrance of musk gladdens,85
And Who art luminous with a tilaka-mark of musk,86
Who art attached to those who worship Thee with musk,87
Who lovest those who worship Thee with musk,88 (24)
Who art a Mother to those who burn musk as incense,89
Who art fond of the musk-deer90 and art pleased to eat its musk,91
Whom the scent of camphor gladdens,92
Who art adorned with garlands of camphor,93
And Whose body is smeared with camphor and sandal paste,94 (25)
Who art pleased with purified wine flavoured with Camphor,95
Who drinkest purified wine flavoured with camphor,96
Who art bathed in the ocean of camphor,97
Whose abode is in the ocean of camphor,98 (26)
Who art pleased when worshipped with the Vija Hung,99
Thou Who threatenest with the Vija Hung,100
Embodiment of Kulachara,101
Adored by Kaulikas,102
Benefactress of the Kaulikas,103 (27)
Observant of Kulachara,104
Joyous One,105 Revealer of the path of the Kaulikas,106
Queen of Kashi,107
Allayer of sufferings,108
Giver of blessings to the Lord of Kashi,109 (28)
Giver of pleasure to the Lord of Kashi,110
Beloved of the Lord of Kashi,111 (29)
Thou Whose toe-ring bells make sweet melody as Thou movest,112
Whose girdle bells sweetly tinkle,113
Who abidest in the mountain of gold,114
Who art like a Moon-beam on the mountain of gold,115 (30)
Who art gladdened by the recitation of the Mantra Kling,116
Who art the Kama Vija,117
Destructress of all evil inclinations,118
And of the afflictions of the Kaulikas,119
Lady of the Kaulas,120 (31)
O Thou Who by the three Vijas, Kring, Hring, Shring, art the Destructress of the fear of Death.121
(To Thee I make obeisance.)
These are proclaimed as the Hundred Names of Kalika (32),
beginning with the letter Ka. They are all identical with the image of Kali122 (33).
He who in worship recites these names with his mind fixed on Kalika, for him Mantra-siddhi123 is quickly obtained, and with him Kali is pleased (34).
By the mere bidding of his Guru he acquires intelligence, knowledge, and becomes wealthy, famous, munificent, and compassionate (35).
Such an one enjoys life happily in this world with his children and grandchildren with wealth and dominion (36).
He who, on a new moon night,124 when it falls on Tuesday, worships the great Adya Kali, Mistress of the three worlds, with the five Ma-karas,125 and repeats Her hundred names, becomes suffused with the presence of the Devi,126 and for him there remains nothing in the three worlds which is beyond his powers127 (37-38).
He becomes in learning like Brihaspati128 himself, in wealth like Kuvera.129 His profundity is that of the ocean, and his strength that of the wind (39).
He shines with the blinding brilliance of the Sun, yet pleases with the soft glamour of the Moon. In beauty he becomes like the God of Love,130 and reaches the hearts of women (40).
He comes forth as conqueror everywhere by the grace131 of this hymn of praise.132 Singing this hymn, he attains all his desires (41).
All these desires he shall attain by the grace of the gracious Adya, whether in battle, in seeking the favour of Kings, in wagers, or in disputes, and when his life be in danger (42),
at the hands of robbers, amidst burning villages, lions, or tigers (43),
in forests and lonely deserts, when imprisoned, threatened by Kings or adverse planets, in burning fever, in long sickness, when attacked by fearful disease (44),
in the sickness of children caused by the influence of adverse planets,133 or when tormented by evil dreams, when fallen in boundless waters, and when he be in some storm-tossed ship (45).
O Devi! he who with firm devotion meditates upon the Parama Maya134–image of the most excellent Kali–is without a doubt relieved of all dangers. For him there is never any fear, whether arising from sin135 or disease (46-47).
For him there is ever victory, and defeat never. At the mere sight of him all dangers flee (48).
He expounds all Scriptures, enjoys all good fortune, and becomes the leader in all matters of caste and duty,and the lord among his kinsmen (49).
In his mouth Vani136 ever abides, and in his home Kamala.137 Men bow with respect at the mere mention of his name (50).
The eight Siddhis,138 such as Anima and others, he looks upon as but mere bits of grass.139
I have now recited the hymn of a hundred names, which is called "The Very Form of the Adya Kali"140 (51).
Purashcharana141 of this hymn, which is its repetition one hundred and eight times, yields all desired fruit (52).
This hymn of praise of a hundred names, which is the Primeval Kali Herself, if read, or caused to be read, if heard, or caused to be heard, frees from all sins and leads to union with Brahman (53-54).
Shri Sadashiva said.142
I have spoken of the great hymn of the Prakriti143 of the Supreme Brahman,144 hear now the protective Mantra145 of the sacred Adya Kalika (55).
The name of the Mantra is "Conqueror of the three Worlds,"146 its Rishi147 is Shiva, the verse is Anushtup,148 and its Devata the Adya Kali (56).
Its Vija149 is the Maya Vija,150 its Shakti151 is Kama Vija,152 and its Kilaka153 is Kring. It should be used for the attainment of all desired objects154 (57).
The Protective Mantra (Known As Trailokya-Vijaya)
Hring,155 may the Adya protect my head;
Shring,156 may Kali protect my face;
Kring,157 may the Supreme Shakti protect my heart;
May She Who is the Supreme of the Supreme158 protect my throat (58);
May Jagaddhatri159 protect my two eyes;
May Shankari160 protect my two ears;
May Mahamaya161 protect my power of smell;
May Sarva-mangala162 protect my taste (58);
May Kaumari163 protect my teeth;
May Kamalalaya164 protect my cheeks;
May Kshama165 protect my upper and lower lips;
May Charu-hasini166 protect my chin (60);
May Kuleshani167 protect my neck;
May Kripa-mayi168 protect the nape of my neck;
May Bahu-da169 protect my two arms;
May Kaivalya-dayini170 protect my two hands; (61)
May Kapardini171 protect my shoulders;
May Trailokya-tarini172 protect my back;
May Aparna173 protect my two sides;
May Kamathasana174 protect my hips (62);
May Vishalakshi175 protect my navel;
May Prabha-vati176 protect my organ of generation;
May Kalyani177 protect my thighs;
May Parvati178 protect my feet;
May Jaya-durga179 protect my vital breaths,
And Sarvva-siddhi-da180 protect all parts of my body (63).
As to those parts as have not been mentioned in the Kavacha, and are unprotected, may the Eternal Primeval Kali protect all such (64).
I have now spoken to Thee of the wonderful heavenly Protective Mantra of the Adya Devi Kalika, which is known as the "Conqueror of the three Worlds" (65).
He who repeats it at his devotions with his mind fixed upon the Adya181 obtains all his desires, and She becomes propitious unto him (66).
He quickly attains Mantra-siddhi.182 The lesser siddhis183 become, as it were, his slaves (67).
He who is childless gets a son, he who desires wealth gains riches. The seeker of learning attains it, and whatsoever a man desires he attains the same184 (68).
The Purashcharana185 of this Protective Mantra186 is its repetition a thousand times, and this gives the desired fruit (69).
If it be written on birch-bark,187 with the paste of sandal, fragrant aloe, musk, saffron, or red sandal, and encased in a golden ball, worn either on the right arm, round the neck, in the crown lock,188 or round the waist, then the Adya Kali becomes devoted to its wearer, and grants him whatsoever he may desire (70-71).
Nowhere has he fear. In all places he is a conqueror. He becomes ready of speech,189 free from ailments, long-lived and strong, endowed with all power of endurance190 (72),
and an adept in all learning. He knows the meaning of all Scriptures,191 has Kings under his control, and holds both pleasure and emancipation in the hollow of his hand (73).
For men affected with the taint of the Kali Age it is a most excellent Mantra for the attainment of final liberation192 (74).
Shri Devi said:
Thou hast, O Lord! in Thy kindness told me of the Hymn and Protective Mantra; I now desire to hear of the rules relating to Purashcharana193 (75).
Shri Sadashiva said:
The rules relating to Purashcharana in the worship of the Adya Kalika are the same as those relating to the Purashcharana in the worship with the Brahma-Mantra194 (76).
For Sadhakas who are unable to do them completely, both Japa, Puja and Homa, and Purashcharana195 may be curtailed (77),
since it is better to observe these rites on a small scale than not to observe them at all. Now listen, O Gentle One! the while I describe to Thee the shortened form of worship (78).
Let the wise one rinse his mouth with the Mula-Mantra, and then perform Rishi-nyasa.196 Let him purify the palms of the hands, and proceed to Kara-nyasa197 and Anga-nyasa198 (79).
Passing the hands all over the body,199 let him practise Pranayama,200 and then meditate,201 worship,202 and inwardly recite.203 This is the ceremonial for the shortened form of worship (80).
In this form of worship, in lieu of Homa204 and other rites, the Mantras may be recited four times the number prescribed in the case of each of them respectively (81).
There is also another mode of performance. A person who, when the fourteenth day of the dark half of the month205 falls on a Tuesday or Saturday, worships Jaganmayi206 with the five elements of worship,207 and recites with fully attentive mind the Mantra ten thousand times at midnight and feasts believers in the Brahman has performed Purashcharana (82-83).
From one Tuesday to another Tuesday the Mantra should every day be inwardly recited a thousand times. The Mantra thus recited eight thousand times is equal to the performance of Purashcharana (84-85).
In all Ages, O Devi! but particularly in the Kali Age, the Mantras of the Sacred Primeval Kalika are of great efficacy, and yield complete success (85-86).
O Parvati! In the Kali Age, Kali in her various forms is ever watchful,208 but when the Kali Age is in full sway, then the form of Kali Herself is for the benefit of the world (87).
In initiation into this Kalika Mantra there is no necessity to determine whether it be siddha or su-siddha, or the like, or favourable or inimical.209 If japa is made of it, which is both niyama210 and a-niyama,211 the Adya Devi is pleased (88).
The mortal, by the grace of the glorious Adya, attains a knowledge of the divine essence, and, possessed of such knowledge,212 is, without a doubt, liberated even while living213 (89).
Beloved, there is no need here for over-exertion or endurance or penances. The religious exercises of the worshippers of the Adya Kali are pleasant to accomplish (90).
By the mere purification of the heart214 the worshipper attains all that he desires (91).
So long, however, as the heart is not purified, so long must the worshipper practise the rites with devotion to Kula.215 (92)
The carrying out of the practices ordained produces purification of the heart. The Mantra should, however, first be received from the mouth of the Guru in the case of the Brahma-Mantra (93).
O Great Queen! Purashkriya216 should be done after the performance of the necessary worship and of other prescribed rites.217 In the purified heart knowledge of Brahman grows.218 And when knowledge of Brahman is attained, there is neither that which should, nor that which should not, be done219 (94).
Shri Parvati said:
O Great Deva! what is Kula, and what is Kulachara? O Great Lord! what is the sign220 of each of the five elements of worship?221 I desire to hear the truth relating to these (95).
Shri Sadashiva said:
Thou hast asked well, O Lady of the Kulas.222 Thou art indeed the Benefactress of the worshippers. Listen! For Thy pleasure I shall accurately describe to Thee these things (96).
The Kula are Jiva, Prakriti, space, time, ether, earth, water, fire, and air223 (97).
O Primeval One! the realization that all this is one with Brahman is Kulachara, and produces Dharmma, Artha, Kama, and Moksha224 (98).
Those whose sins are washed away by merits acquired in various previous births by penances, alms, and faithful observance of worship, it is they whose minds are inclined in Kaulika worship225 (99).
When the intelligence226 realizes the essence of Kaulika worship, it becomes at once purified, and the mind inclines to the lotus-feet of the Primeval Kali (100).
The excellent worshipper versed in Kaula doctrine who has received this most excellent Vidya227 by the service of a good spiritual teacher,228 if he remains firmly attached to Kaulika worship229 and to the worship with the five elements230 of the Primeval Kalika, the Patron Devi of Kula, will enjoy a multitude of blessings in this life, and attain final liberation at its close.231 (101-102)
The characteristic of the first element232 is that it is the great medicine for humanity, helping it to forget deep sorrows, and is the cause of joy (103).
But, O Dearest One! the element which is not purified stupefies and bewilders, breeds disputes and diseases, and should be rejected by the Kaulas (104).
Beasts bred in villages,233 in the air,234 or forest,235 which are nourishing, and increase intelligence, energy, and strength, are the second element236 (105).
O Beautiful One! of the animals bred in water, that which is pleasing and of good taste, and increases the generative power of man, is the third element237 (106).
The characteristics of the fourth element238 are that it is easily obtainable, grown in the earth, and is the root of the life of the three worlds (107).
And, O Devi, the signs of the fifth element239 are that it is the cause of intense pleasure to all living things, is the origin of all creatures, and the root of the world which is without either beginning or end240 (108).
Know, Dearest One! that the first element is fire, the second is air, the third is water, the fourth is the earth (109),
and, O Beauteous Face! as to the fifth element, know it to be ether, the support of the Universe (110).
O Sovereign Mistress of Kula, he who knows Kula,241 the five Kula-tattvas,242 and Kula worship, is liberated whilst yet living243 (111).
End of the Seventh Joyful Message, entitled "Hymn of Praise (Stotra), Amulet (Kavacha), and the description of the Kula-tattva."
Footnotes
1. Saubhagya, Moksa.
2. See Sakti and Sakta.
3. Vali.
4. Cakra (see ibid).
5. Maha-prasada. Any offering of food made to a Deva is called Prasada which literally means graciousness or kindness for the food on being offered to the Deva is infused with His grace. In Cakra worship the offering has the same sanctity.
6. See p. 5, note 6.
7. Jagannatha, Jagatam hitakaraka.
8. Para-prakrti-sadhana. Prakrti (Pra=before, krti=creation). That which precedes creation. The Devi is so called. From Her, in association with Purusa, the creation (Srsti) has come. The process by which She is realised is Sadhani.
9. Kali-Yuga.
10. See ch vi, 176.
11. Kavacha (see note under ch. iii, 57 and ch. vi. 176).
12. "Powers" such as the eight - Anima and the rest.
13. Tri-pura+ari (enemy). A title of Shiva as the destroyer of the Tri-pura, the Asura. I was by the Devi's grace that He became the Destroyer of the Tri-pura. Tripura was so called because he conquered the heaven, earth and nether world and held them as his three cities.
14. Or Revealer. He sees and reveales to others.
15. Shiva. See p. 5, note 6.
16. Vide, p. 115, note 5.
17. Morality and Piety. Wealth, Fulfilment of Desire, Liberation.
18. See v. 51 post. It will be observed that all the names of the Devi here commence with K. Hence it is called Kadistotra. Kadi is that which has Ka in the beginning. In the Tantraraja Shiva says to Devi: "The syllable Kadi is in Thy form, and that Shakti confers all Siddhis" (see Lalita-sahasra-nama, verse 18, where a number of the following names appear). See as to the letter Ka and Kadimata, A. Avalon's Introduction to Tantraraja, Vol. 8, Tantrik Texts.
19. Maya-Bija (see Chapter v, verse 10). H. (=Shiva) and R. (=Fire) and I (Mahamaya) and Ng (=Nada visvamata and Bindu Duhkhahara).
20. Kali (see Chapter IV, verse 30 et seq.). She is thus also called Kala-karshini. Lakshmidhara in his commentary to Saundarya-lahari, says that Kali is Samharana Shakti.
21. Bija of Lakshmi, Goddess of Prosperity.
22. Karali.
23. Ka=Kali, Ra=Brahma, I=Mahamaya (She Who conquers Maya). The half-circle of Chandra Bindu () is the Universal Mother and the point is the Destroyer of misery (Bijabhidhana).
24. Kalyani—i.e., She Who utters words of kindness and bestows peace, happiness and Liberation. According to the Padma Purana, Devi is worshipped as Kalyani in the Malaya Mountain (see also Lalita-sahasra-nama, verse 73).
25. Kala-vati (see ibid., verse 74). As to Kalas in the Mantra Shastra sense, see Garland of Letters, by Woodroffe. Kala also means the Arts which are sixty four in number. The Shakti should always be Kala-vati. Devi is also called Kala-mala, or Garland of the Kalas (Lalita-sahasra-nama, verse 151). Kala-vati may also mean “possessed of all Kalas, complete, perfect”. For She as Brahman is Purna, the whole.
26. Kamala is a name of Lakshmi, (see Lalita-sahasra-name, verse 73, where the Devi is called Kama-kala-rupa). On this Bhasararaya says that there are three Bindus and the Hardha-kala. The first Bindu is Kama, and the last Kala, according to the rules of Pratyahara, Kamala includes all four who are seated on a Lotus (Kamala). The Kalika purana says Devi alone is indicated by Kama. Devi is Kamala, as She is all Saktis.
27. Kali-darpa-ghni.
28. Kapardlsa-krpanvita. Kapardisa is a title of Shiva, derived from His matted hair.
29. Kalika, because She devours Shiva as Maha-kala (see Chapter IV,
verse 31).
30. Kala-mata. Time devours all things. She devours Time which again issues from Her.
31. Kalanala-sama-dyuti.
32. Kapardini, wife of Shiva, so called Kapai di from His matted hair
(see Lahtd-sahasra-ndma, verse 151) The Vishva says that Kaparda means the matted hair of Siva.
33. Karalasya. Literally with protruding teeth.
34. Karunamrita-sagara (see Lalita-sahasra-nama, verse 73).
35. Kripa-mayi.
36. Kripadhara.
37. Kripapara.
38. Kripagama, that is through Sakti-pata or descent of grace.
39. Krishanu. Krishanu-retas is an epithet of Siva whose male seed is fire. See notes under I, 14.
40. Kapila. Kapila is also Queen of the Eastern and Southern corners.
41. Krishna.
42. Krishnananda-vivardhini. Krishna here is apparently the Supreme Lord.
43. Kala-ratri. Lalita-sahasra-nama, verse 101, speaks of the Devi as attended by hosts of Saktis, Kala-ratris, etc. - that is, the twelve Saktis from Kala-ratri to Tamkarl, one in each petal of Anahata-Padma. The Varaha-Purana says that Raudri (the Sakti causing dissolution), who was born from darkness and went to the Blue Mountains to perform penance, is called Kala-ratri. She absorbs all things.
44. Kama-rupa (see Lalita-sahara-nama, verse 73). The Kalika Purana says that Devi is called Kama because she came to the secret place in the Blue peak of the Great Mountain (Kailasa) along with Siva for the sake of desire, and because She fulfils desires and destroys and restores the body of Kama. As to Kama-rupa see p. 147, n. 4. Kama also=Ichchha or Creative Will. Devi first manifests as Kameshvari in the Shrichakra. See Introduction, Tantraraja. Vol. 8, Tantrik Texts, ed. A. Avalon and Kamakalavilasa, vol. 10 in same series.
45. Kama-pasa-vimocini.
46. Kadambini. In the heat of India the rain-cloud is welcomed.
47. Kaladhara. As to Kala see Avalon's "Garland of Letters", Kala is a fraction of the total Shakti, a division or aspect of the temporal process in its cause and the 64 Arts. In the Lalita (v. 210) Devi is called Kalamitra where Kala is defined as the Kalas Nivritti, Pratishtha, etc., also Kalanidhi where Kala is said to refer to "Sun", "Moon" and "Fire".
48. Kah-kalmasa-nasini (see Lalita-sahasra-nama, verse 113). The Kurma Purana says that the repetition of the names of Devi destroys the multitude of sins in the Kali Age.
49. Kumari-pujana-prita. The Kumari-Puja, or worship of virginis, is a Puja common among Saktas. The worship is by men, whereas the Sadhava-puja, or worship of married women, is done by women. A girl in her eighth year is called Gauri. The Devi as Parvati was married to Shiva in her eighth year. Girls of eight are considered Gauris and forms of the Devi. Or Kumari may refer directly to the Devi Herself. She is known as the “Virgin” (Kumari). One of the Siva-Sutras runs: “Ichchha-shaktih Uma Kumari” (the power of Will is Uma, the Virgin). Bhaskara-raya, in his Commentary in the Lalita-sahasra-nama, pp. 54, 76, gives the following explanations: As play She creates the Universe, Kumara=to sport, hence She is Kumari, or She destroys (Marayati) the ground (Ku) of the Great illusion, hence She is Ku-mari. Kumari is the Enjoyer, and not to be enjoyed, as She is One with the Yogi, Who is the Enjoyer. These interpretations are taken by him from the Siva-sutra-vimarshini (under Sutra 13).
50. Kumari-pujakalaya.
51. Kumari-bhojanananda. At the Kumari-puja sweets, a basket made of shells, and a new Sari are given to the little girls, the soles of whose feet are then painted with Alakta (lac-dye).
52. Kumari-rupa-dharini.
53. Kadamba-vana-sanchara. It was under and on the Kadamba-trees, with their beautiful yellow blossom, that Krishna played with the Gopinis. Tantraraja, ch. xxxiv, 84, speaks of Devi Tripura becoming Krishna.
54. Kadamba-puspa-santosa (see Lalita-sahasra-nama, verse 23).
55. Kadamba-vana-vasini (see Lalita-sahasra-nama, verse 23) The palace of Chintamani is surrounded by a wall of gems (Mani-mantapa). Around this is the grove of Kadamba-trees, which in the Puranas are saic to be seven Yojanas in height in the space between the walls of gold and silver. The Bhairava-yamala says: "The abode of Bindu is the ocean of nectar. The five Yonis - that is, five Sakti angles in the Shri-chakra—are the divine trees. There is the grove of Nipa-trees. Within that is the wall of gems. Within that is the palace of Cintamani".
56. Kadamba-pushpa-malini. The Lalita-sahasra-nama, verse 8, speaks of Devi as decked above her ears with clusters of Kadamba flowers.
57. Kishori.
58. Kala-kantha. Bharati gives the meaning as Kala=Gambhira-shabda-yukta. She is also Kala-kanthi (Lalita-sahasra-nama, verse 96), or wife of Kala-kantha, a name of Siva, whose throat was coloured by poison. According to the Devi Purana, Kala-kantha was worshipped at Kalanjara.
59. Kala-nada-ninadini: as in fighting uttering Hum see p. 192, n. 7.
60. Kadambari-pana-rata.
61. Kadambari-puya (see Lalita-sahasra-nama, verse 74). Kadambari is a kind of wine distilled from the Kadamba flower, it is Uttama madira. The Tripura Upanishad refers to wine, fish, flesh, cooked cereals being offered in the Yantra to the Great Devi. Bhaskara-raya’s Commentary on this Upanisad says that it enjoins those who are allowed to take wine, flesh, etc., that they should do so first after dedicating them to the Devi, and minimize the habit by gradation. The same idea is expressed in Manu Smriti, verse 56, Bhagavata-Purana, xi, 5-11.
62. Kapala-patra-nirata.
63. Kamkala-malya-dharini.
64. Kamalasana-santusta.
65. Kamalasana-vasini. Kamalasana is a name of Brahma whose Sakti as Brahmi She is.
66. Kamalalaya-madhya-stha. Kamalalaya may mean Visnu out of whose navel the Lotus came or the ocean in which He lay in either of which cases Vaisnavi Sakti is referred to.
67. Kamalamoda-modini.
68. Kala-hangsa-gati. Hangsa is variously translated goose, swan, etc. A swaying waddle like that of a duck is admired.
69. Klaibya-nashini.
70. Kama-rupini. See Lalita, 146.
71. Kamarupa-kritavasa. Kama-rupa, the great Shakta centre in Assam,
one of the Maha-pithas, where the genital organ of the Devi fell on the severance of Her body by Visnu. Kama-rupa is also one of the Adi pithas, which are in the Muladhara and other power centres (see Lalita-sahasra-nama, p. 159). In external creation (Bahyasristi) it is the first, esoterically it is in the Muladhara See p. 142, note 3, as to Kama-rupa being representative of Ambika, an aspect of Vimarsa Shakti.
72. Kama-pitha-vilasini—that is, the Yoni-pitha at Kama-rupa in
Assam and also Muladhara where She is as Kundalini, or the Kamakala may be meant.
73. Kamaniya.
74. Kalpa-lata. The Kalpa-tree is a tree in the heaven of Indra, which yields whatever one desires. Woman is likened to a creeper (see note under i, 53) See also Lalita-sahasra-nama, where the Devi is called Bhakti-mat-kalpa-latika=the Kalpa creeper of the devotee. Lata is by some defined as Istadevata.
75. Kamaniya-vibhusana.
76. Kamaniya-gunaradhya, or it may mean that the Devi is to be worshipped by the worshipper with all best and tender feeling.
77. Komalamgi.
78. Krsodari, literally, small of belly. Cf A-pivara-stana-tatim tanuvritta-madhyam {Bhuvanesvari Stotra): Tanu-madhya (Lalita-sahasra-nama, verse 79).
79. Karanamrita-santosa. Karana is the name given to the purified wine used in the Tantrika ritual. Karana= Cause. Wine is the cause of material bliss. When the Sadhaka drinks he thinks of the Cause of all causes or Brahman as Karana.
80. Karanananda-siddhi-da.
81. Karanananda-japesta
82. Karanarcana-harsita
83. Karanarnava-sangmagna. Throughout there is a play on the word Karana as Brahman and as wine.
84. Karana-vrata-palini.
85. Kasturi-saurabhamoda. Musk is used in worship to scent Candana, etc. See Lalita, 5. Some say Kasturi=Safrron
86. Kasturi-tilakojjvala. The Tilaka is the mark worn by sectarian Hindus on the forehead. Men of different sampradayas wear different marks and use different materials.
87. Kasturi-pujana-rata.
88. Kasturi-pujaka-priya.
89. Kastun-daha-janani.
90. Kasturi-mi^a-tosini
91. Kasturl-bhojana-prita. Musk is powdered and put into wine. It is a stimulant.
92. Karpuramoda-modita. (Camphor is burnt in worship during
Arati, and is used to scent the Padya, betel-leaf, etc., offered to the Devi.) Medicinally in small quantities it is a stimulant but in excess produces impotence.
93. Karpura-malabharana
94. Karpura-chandanoksita or sprinkled with powdered camphor and sandal.
95. Karpura-karanahlada.
96. Karpuramrta-payini.
97. Karpura-sagara-snata.
98. Karpura-sagaralaya.
99. Kurchcha-bija-japa-prlta. “Hum” is the Kurchcha Bija.
100. Kurchcha-japa-parayana—that is, She Who mutters Hum. When conquering the demons, the Goddess constantly made the Humkara, the threatening roaring sound.
101. Kulina (see Lalita-sahasra-nama, p. 71). Kula, according to the
Tantra, means Sakti, Akula=Siva, and the union of Kula with Akula is called Kaula. Hence Devi is called Kaulini or Kulina. Commonly Kulina means 'one of noble family'. As to the use of Kula see Lalita, verses 87, 88, 190, 217. Kula also=Sajatiya-samuha, consisting in the equality of Jnata, Jnana and Jneya.
102. Kaulikaradhya, and so also in the Lalita-sahasra-nama, verse 71, the Devi is addressed as Dakshinadaksinaradhya.
103. Kaulika-priya-karini.
104. Kulachara.
105. Kautukini.
106. Kula-marga-pradarsini.
107. Kashishvari. Kasi is Benares, the sacred city of Siva.
108. Kasta-hartri—and thus the Lalita, verse 79, speaks of the Devi as “the moonlight which soothes those burned by the triple fire of misery”.
109. Kasisha-vara dayini. Lord of Kasi=Siva.
110. Kashishvara-kritamoda.
111. Kashisvara-manorama.
112. Kala-manjira-carana.
113. Kvanat-kanci-vibhusana.
114. Kancanadri-kritagara, the mountam Kancana—i.e., Sumeru.
115. Kancanacala-kaumudi.
116. Kama-bija-japananda. Klim is the Kama-Bija. When Ka and La are eliminated, the remaimng Ing is called Kama-kala, which is in the Turiya state. In the Lalita-sahasra-nama, verse 125, Devi is called “The form of the Mantra Klim” (Klim-kari). Klim-kara is Siva-Kama, and She is his Spouse.
117. Kama-bija-svarupini—that is, She is Klim itself.
118. Kumati-ghni. Devi is also (Lalita, verse 78) Sadacara-pravartaka, because She incites to right action.
119. Kulinarti-nasini.
120. Kula-kamini.
121. Klim, Hrim, Srim, mantra-varnena kala-kantaka-ghatini—literally, “Thorn of Death”.
122. Kali-rupa-svarupakam.
123. Mantra-success, proficiency in Mantra.
124. Nisha that is, Maha-nisha=Midnight.
125. The five M's (Pancha-ma-kara) of worship - Wine, Meat, Fish, Parched Food, and Woman, or Pancha-tattva.
126. Sakshat Kalimayo bhavet, Literally he is directly Kali himself.
127. Asadhya=Impracticable, Inaccessible.
128. The Guru of the Celestials.
129. Deva of Wealth.
130. Kama.
131. Stava
132. See verses 2 and 22 of the Karpuradi-stotra.
133. Bala-graha, or Planets malignant to children.
134. The Devi as one with the Supreme Brahman.
135. Papa.
136. Vani, or Saraswati, is the Devi of Speech. It is commonly said that learning and wealth do not go together. Here they do.
137. Kamala, or Laksmi, is the Devi of Prosperity. Cf Karpuradi-stotra, verse 6—“In their moonlike face the Devi of Speech ever wanders, and in their lotus-like eyes Kamala ever plays’’.
138. i.e., the eight Powers—Anima, Mahima, Laghima, Garima, Prapti, Prakamya, Ishitva, Vashitva.
139. i.e., as mere trifles, they being to him so easy of accomplishment.
140. Adya-Kali-svarupa-name of the Hymn. It is to be observed that the letter Ka which begins each name has in Bengali a triangle—(). This triangle = Yoni = Shakti. The three sides are Brahma, Visnu, Rudra.
141. This is a ritualistic method in Mantra-Sadhana. See ante, ch III, vv. 114. et seq., also post, 75.
142. He is now about to speak of the Kavaca-Mantra.
143. Sakti as material cause of the World.
144. Or Prakriti, who is the Sakti aspect of Brahman.
145. Kavaca (see p 46, note 1).
146. Trailokya-vijaya.
147. Revealer.
148. See p. 40, note 8.
149. Seed Mantra.
150. Hrim.
151. That is, greatness (Prabhava).
152. Srim.
153. Literally, the bolt - that is, that which shuts out, closes, and finishes the Mantra.
154. Kamya-siddhi.
155. The Maya-Bija.
156. Bija of Laksmi.
157. The Supreme Sakti is the Adya-Kali. Krlm is the Kali-Bija.
158. Paratpara. She as one with Para-Brahman.
159. The Devi, as Producing Mother and Supporter of the Universe.
160. Consort of Samkara—epithet of Siva—He Who confers prosperity or who does good.
161. The Devi as Maya is one with and veils the greatness of the Brahman.
162. Epithet of Devi as “The All-auspicious”.
163. Devi as Sakti of Kumara, or Kartikeya, Deva of War, Son of Siva.
164. Devi in the form of Laksmi, “Whose abode is the lotus”.
165. Benevolence, or Forgiveness—a title of Devi.
166. Devi, “Sweetly smiling”.
167. The Sovereign Mistress of the Kaulas.
168. The Merciful One
169. Bahu da = “Arm-Giver”: Who gives strength to the arms.
170. Giver of Emancipation. Kaivalya is the fifth state Bhoja-raja, Commentator on the Yoga-Sutra, chap iv, sutra, 33, explains Kaivalya to be that state in which mental modification (Vrtti) is extinct, and when the Self remains alone with its own nature.
171. Feminine of Kapardin, an epithet of Siva, “The wearer of knotted or braided hair” (Jata). Vide ante., p 186, note 6.
172. Saviour of the three Worlds.
173. She Who had not even leaves for food during the performance of her austerities prior to the birth of Kartikeya.
174. She who is in Kamatha, the Tortoise on which the world rests is emblem of patience. She is sustamer of the universe.
175. Large-eyed, Beautiful-eyed—an epithet of Parvati.
176. The Radiant One.
177. The Propitious One, Giver of Liberation or who is Liberation itself.
178. Daughter of Himalaya (vide, p 2, note 9).
179. The Conquering Durga.
180. The Giver of all kinds of Siddhi.
181. Adyadhikrta-manasa=(His) mind occupied by the Adya.
182. Mantra-success, Control over the Mantra (see p. 200, n. 2).
183. Ksudra-siddhi=i.e., the eight siddhis—Anima, Laghima, etc. They
are lesser as compared with the Great Siddhi—Liberation.
184. Kami kaman avapnuyat.
185. See "Sakti and Sakta", Tarkalamkara says 1,008 times.
186. Varman=Armour, or Kavaca (see p. 46, note 4).
187. Birch-bark—Bhurjja—is brought from the Himalaya, and is used
for the writing of Mantras instead of paper, etc., on account of its sanctity.
188. Sikha, the long tuft of hair which is left uncut at the tonsure ceremony, and which is retamed by the orthodox through life. Like a flagstaff it indicates the presence of the Brahman in the Brahmarandhra.
189. Kavi, which also means Poet, wise. Cf. Karpuradi-Stotra, verse 1.
190. Dharana ksama, which however, Tarkalamkara interprets to mean "Master of various Sastras".
191. Sarva-shastrartha-tattva-vid=One who knows the meaning (Artha) and essence (Tattva—true significance) of all the Sastras.
192. Nihshreyasa-kara.
193. Purashcharana, or Purashkarana, means literally "the act of placing in front". By repetition of the name or Mantra of the Deity, His or Her presence is invoked before the worshipper. See as to the rite the "Purashcharyarnava" of the King of Nepal. As a term of social usage, Purashkara means the singling out of a person from a number, and placing him in a position of honour. The word in the text is Purascharya-vidhi=Method of Purashcharya (=Purashcharana). Tarkalamkara says that in wearing or reciting Kavacha, Purashcharana must be done without which no fruit is attained.
194. See Chapter III, verse 114, ante.
195. For the meaning of these terms, see "Sakti and Sakta".
196. See ibid.
197. Ibid.
198. Ibid.
199. This is called Vyapaka-nyasa. After this Pranayama is to be done.
200. See "Serpent Power".
201. Dhyana.
202. Puja.
203. Japa. These terms are explained in "Sakti and Sakta".
204. Homa is necessary and the alternative of additional Japa is for one who cannot for some reason do it.
205. Krsna caturdaii, the fortnight in which the Moon wanes
206. A name of Devi as pervading the Universe, which is Her form.
207. Panca-tattva—i.e., wine, meat, fish, parched grain, and Sakti.
208. In this Kali Age (says Siva-candra Bhattacarya Vidyarnava) only Kali, Krsna, Gopala, and Kalika are Jagrata (awakened, watchful, efficacious) Devatas (Principles of Tantra).
209. See p. 35, note 4. Cf. Chapter III, verse 15. The manner in which the successful, friendly, or inimical character of the Mantra is determined is described in the Tantra-sara in dealing with the A-ka-tha-ha, A-ka-da-ma and Siddhasiddha-Cakras at p. 34. Calculations are made with reference to the house of the Cakra within which the first letter of the worshipper's name and the first letter of the Mantra respectively fall. The Mantra which falls within a certain "house" is called Siddha, that on the next house Sadhya, that in the next Susadhya, and that in the fourth Ari. Siddha and Susadhya Mantras are favourable, and of easy accomplishment. Sadhya is difficult of accomplishment. Ari is inimical, and leads to disaster. These and the like calculations are not necessary either in the Brahman (Chapter III) or the Adya Mantras of the present chapter. These Mantras are always favourable.
210. Niyama=Prescribed rules - that is, Japa should first be done according to the Pashu method (Pashvachara) by living on Havishyanna (a pure form of food), continence, restraint of the senses, and so forth.
211. Aniyamena=Literally not according to the prescnbed form. It may mean that in this Sadhana strict observance of rules is not necessary. Tarkalamkara reads "Niyama and Aniyama" in which case the dual form should be used. According to him Aniyama means, not according to the ordinary prescribed rules, but according to Viracara, by drinking wine, eating meat and fish, and union with Shakti. The Karpuradi-Stotra says: "O Mother! he who during the day remains self-controlled, lives on Havishyanna, and, meditating on Thy two feet, does Japa of Thy Mantra on lakh times, and thereafter (abandoning his Pashu-bhava) at night unclothes, and whilst with Shakti does Japa another lakh times, shall become on earth like the Destroyer of Smara (Kama)-i.e., Shiva, who destroyed Kama, Deva of Desire)." It is elsewhere said: "In the daytime remaing chaste, Japa should be done one lakh of time and at night in bed, with mouth full of pan, another lakh of Japas should be done" (See ante, Chapter III, verse 14, also Purashcharana-rasollasa, Durgarchana-mukura, Agama-tattva-vilasa, Kalikarchana-dipika). By "month full of pan" is implied that Japa is done after a meal, and whilst enjoying oneself in a restful position.
212. Brahma-jnana.
213. Jivan-mukta.
214. Citta By Citta-suddhi is here meant the removal from the mind
and heart of all that is impure and likely to interfere with devotion.
215. i.e., Brahma sanatanam, also see post, vv. 96, 97.
216. i.e., Purascarana.
217. Pratah-krityadi-niyaman=rules relating to morning and other daily rites.
218. Chitte shuddhe Maheshani! Brahma-jnanang prajayate.
219. Brahma-jnane samutpanne krityakrityang na vidyate: All ritual rules are then surpassed.
220. Laksana
221. Panca-tattva (Wine, Meat, Fish, Parched Food, and Woman).
222. Kuleshani=Directrix of Kulachara.
223. i.e., Jiva, Prakrti-tattva, Dik (literally, points of the compass), Kala, Akasha, Kshiti, Ap, Tejah, and Vayu. Jiva is the embodied spirit. As to Prakriti, see "Shakti and Shakta". The produced principles are, as the Vamakeshvara Tantra says the displayed form of the Avyakta Prakriti. Kula is Brahman (see Ed. Bhakta p. 299). Kula is Kundalini Shakti, Shiva is Akula (ibid., p. 102).
224. Piety, Wealth, Fulfilment of desire, and Emancipation (see Introduction).
Brahma-buddhya nirvikalpam eteshvacharanam cha yat,
Kulacharah sa ev' Adye dharma-kamartha-moksha-dah.
"The conduct of the Sadhaka based on the certainty of his belief in the oneness of all these with the Brahman gains for him Dharma, etc.”
225. Appertaining to the Kaulas: Tantrika worshippers according to Kulachara (Achara). According to Kulachara all men and things are manifestations of Brahman and muft be so treated.
226. Buddhi.
227. Bharati says Vidya here=Mantra. Vidya is technically Mantra of a Devi.
228. Guru-seva. It was by service that disciples in olden time secured the favour of their Guru. And even now, when the Guru visits and stays with the disciple, all that is done for the Guru is considered to be the service (Seva) of Brahman, and daily practices are in consequence dispensed with during the time the Guru is with his disciple.
229. See note 3, above.
230. Panca-tattva, Wine, Meat, Fish, Parched Food, and Woman.
231. Brajantyante niramayam: lit. goes to where there is no ailment and pain
232. Wine.
233. Such as Goat and Sheep.
234. Birds.
235. Deer and the like.
236. Meat.
237. Fish.
238. Mudra—Parched Food.
239. Sexual intercoutse called as part of worship (Lata-Sadhana).
240. Mahananda-karang Devi! Praninang sristi-karanam,
Anadyanta-jaganmulang shesha-tattvasya lakshanam.
Sexual union is the root of all which breathes. As the Universe is without beginning or end, so is this energy, which is the root of it. It is in the microcosm (Kshudra-brahmanda) a particle of the supreme creative energy. Seed (Retas) is a material precipitate of the Will to Life.
241. i.e., the matters mentioned in verse 97.
242. Wine, Meat, Fish, Parched Food and Woman.
243. Jivan-mukta. He is then possessed of Supreme or Tattvika knowledge, and freed from the necessity of all rites.
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