| Philosophy and Religion / Mahanirvana Tantra |
Mahanirvana Tantra1 (Tantra of the Great Liberation): The Liberation of Beings
The enchanting summit of the Lord of Mountains2, resplendent with all its various jewels, clad with many a tree and many a creeper, melodious with the song of many a bird, scented with the fragrance of all the season’s flowers, most beautiful, fanned by soft, cool, and perfumed breezes, shadowed by the still shade of stately trees3; where cool groves resound with the sweet-voiced songs of troops of Apsara4, and in the forest depths flocks of Kokila5 maddened with passion sing; where (Spring)6 Lord of the Seasons with his followers ever abide the Lord of Mountains, (Kailasa); peopled by troops of7 Siddha8, Charana9, Gandharva10, and Ganapatya11 (1-5).
It was there that Parvati12, finding Shiva, Her gracious Lord, in mood serene, with obeisance bent low and for the benefit of all the worlds questioned Him, the Silent Deva13, Lord of all things movable and immovable14, the ever Beneficent15 and ever Blissful One16, the nectar of Whose mercy abounds as a great ocean, Whose very essence is the Pure Sattva Guna17, He Who is white as camphor and the Jasmine flower18, the Omnipresent One, Whose raiment is space19 itself, Lord of the poor and the beloved Master of all Yogis20, Whose coiled and matted hair21 is wet with the spray of Ganga22 and (of Whose naked body) ashes are the adornment23 only; the passionless One24, Whose neck is garlanded with snakes and skulls of men, the three-eyed One25, Lord of the three worlds26, with one hand wielding the trident and with the other bestowing blessings27; easily appeased, Whose very substance is unconditioned Knowledge28; the Bestower of eternal emancipation29, the Ever-existent30, Fearless31, Changeless, Stainless32, One without defect33, the Benefactor of all, and the Deva of all Devas34 (6-10).
Shri Parvati said:
O Deva of the Devas, Lord of the world, Jewel of Mercy, my Husband, Thou art my Lord, on Whom I am ever dependent and to Whom I am ever obedient. Nor can I say ought without Thy word. If Thou hast affection for me, I crave to lay before Thee that which passeth in my mind. Who else but Thee, O Great Lord35, in the three worlds is able to solve these doubts of mine, Thou Who knowest all and all the Scriptures (11-13).
Shri Sadashiva36 said:
What is that Thou sayest, O Thou Great Wise One37 and Beloved of My heart, I will tell Thee anything, be it ever so bound in mystery, even that which should not be spoken of before Ganesha38 and Skanda Commander of the Hosts of Heaven. What is there in all the three worlds which should be concealed from Thee? For Thou, O Devi, art My very Self. There is no difference between Me and Thee39. Thou too art omnipresent. What is it then that Thou knowest not that Thou questionest like unto one who knoweth nothing (14-16).
The pure40 Parvati, gladdened at hearing the words of the Deva, bending low made obeisance and thus questioned Shangkara41. (17)
Shri Adya42 said:
O Bhagavan!43 Lord of all, Greatest among those who are versed in Dharmma44, Thou in former ages in Thy mercy45 didst through Brahma46 reveal the four Vedas47 which are the propagators of all Dharmma48 and which ordain the rules of life for all the varying castes49 of men and for the different stages50 of their lives (18-19).
In the First Age51, men by the practice of Yoga52 and Yajna53 prescribed by Thee were virtuous and pleasing to Devas and Pitris54 (20).
By the study of the Vedas, dhyana and tapas55, and the conquest of the senses, by acts of mercy56 and charity57 men were of exceeding power58 and courage59, strength60 and vigour61, adherents of the true Dharma62, wise63 and truthful64 and of firm resolve, and, mortals though they were, they were yet like Devas and went to the abode of the Devas (21, 22).
Kings then were faithful to their engagements and were ever concerned with the protection of their people, upon whose wives they were wont to look as if upon their mothers, and whose children they regarded as their very own (23).
The people, too, did then look upon a neighbour’s property as if it were mere lumps of clay, and, with devotion to their Dharmma65, kept to the path of righteousness (24).
There were then no liars, none who were selfish, thievish, malicious, foolish, none who were evil-minded, envious, wrathful, gluttonous, or lustful, but all were good of heart and of ever blissful mind. Land then yielded in plenty all kinds of grain, clouds showered seasonable rains, cows gave abundant milk, and trees were weighted with fruits (25-27).
No untimely death there was, nor famine nor sickness. Men were ever cheerful, prosperous, and healthy, and endowed with all qualities of beauty and brilliance. Women were chaste and devoted to their husbands. Brahmanas, Kshatriyas, Vaishyas, and Shudras66 kept to and followed the customs, Dharmma67, yajna, of their respective castes, and attained the final liberation (28-29).
After the Krita68 Age had passed away Thou didst in the Treta Age69 perceive Dharmma to be in disorder, and that men were no longer able by Vedic rites to accomplish their desires. For men, through their anxiety and perplexity, were unable to perform these rites in which much trouble had to be overcome, and for which much preparation had to be made.70 In constant distress of mind they were neither able to perform nor yet were willing to abandon the rites (30-32).
Having observed this, Thou didst make known on earth the Scripture in the form of Smriti71, which explains the meaning of the Vedas, and thus delivered from sin, which is cause of all pain, sorrow, and sickness, men too feeble for the practice of tapas72 and the study of the Vedas. For men in this terrible ocean of the world73, who is there but Thee to be their Cherisher, Protector, Saviour, their fatherly Benefactor, and Lord? (33-34).
Then, in the Dvapara Age74 when men abandoned the good works prescribed in the Smritis, and were deprived of one half of Dharmma75 and were afflicted by ills of mind and body, they were yet again saved by Thee, through the instructions of the Sanghita76 and other religious lore (35-36)77.
Now the sinful Kali Age78 is upon them, when Dharmma79 is destroyed, an Age full of evil customs and deceit. Men pursue evil ways. The Vedas have lost their power, the Smritis are forgotten, and many of the Puranas80, which contain stories81 of the past, and show the many ways (which lead to liberation), will, O Lord! be destroyed. Men will become averse from religious rites, without restraint, maddened with pride, ever given over to sinful acts, lustful, gluttonous, cruel. heartless, harsh of speech, deceitful, short-lived, poverty-stricken, harassed by sickness and sorrow, ugly, feeble, low, stupid, mean, and addicted to mean habits, companions of the base, thievish, calumnious, malicious, quarrelsome, depraved, cowards, and ever-ailing82, devoid of all sense of shame and sin and of fear to seduce the wives83 of others. Vipras will live like the Shudras84, and whilst neglecting their own Sandhya85 will yet officiate at the sacrifices of the low86. They will be greedy, given over to wicked and sinful acts, liars, insolent, ignorant, deceitful, mere hangers-on of others, the sellers of their daughters87, degraded88, averse to all tapas and vrata89. They will be heretics, impostors, and think themselves wise. They will be without faith or devotion90, and will do japa91 and puja92 with no other end than to dupe the people. They will eat unclean food and follow evil customs, they will serve and eat the food of the Shudras and lust after low women93, and will be wicked and ready to barter for money even their own wives to the low. In short, the only sign that they are Brahmanas will be the thread94 they wear. Observing no rule in eating or drinking or in other matters, scoffing at the Dharmma Scriptures, no thought of pious speech ever so much as entering their minds, they will be but bent upon the injury of the good (37-50).
By Thee also have been composed for the good and liberation of men the Tantras, a mass of Agamas and Nigamas95, which bestow both enjoyment and liberation96, containing Mantras97 and Yantras98 and rules as to the sadhana99 of both Devis and Devas. By Thee, too, have been described many forms of Nyasa100, such as those called srishti, sthiti (and sanghara)101. By Thee, again, have been described the various seated positions102 (of yoga), such as that of the "tied"103 and "loosened" lotus,104 the Pashu, Vira, and Divya classes of men,105 as also the Devata, who gives success in the use of each of the mantras106 (51-52).
And yet again it is Thou Who hast made known in a thousand ways rites relating to the worship with woman107, and the rites which are done with the use of skulls108, a corpse109, or when seated on a funeral pyre110 (53).
By Thee, too, have been forbidden both pashu-bhava and divya-bhava111. If in this Age the pashu-bhava cannot exist, how can there be divya-bhava? (54).
For the pashu must with his own hand112 collect leaves, flowers, fruits, and water, and should not look at a Shudra113 or even think of a woman114 (55).
On the other hand, the Divya is all but a Deva, ever pure of heart, and to whom all opposites are alike115, free from attachment to worldly things116, the same to all creatures117 and forgiving (56).
How can men with the taint of this Age upon them, who are ever of restless mind, prone to sleep and sloth, attain to purity of disposition?118 (57).
O Shangkara119 by Thee, too, have been spoken the rites of Vira-Sadhana120, relating to the Pancha-tattva121 – namely, wine122, meat123, fish124, parched grain125, and sexual union of man and woman126 (58-59).
But since the men of the Kali Age are full of greed, lust, gluttony, they will on that account neglect Sadhana127 and will fall into sin, and having drunk much wine for the sake of the pleasure of the senses, will become mad with intoxication, and bereft of all notion of right and wrong128 (60-61).
Some will violate the wives of others, others will become rogues, and some, in the indiscriminating rage of lust, will go (whoever she be)129 with any woman (62).
Over eating and drinking will disease many and deprive them of strength and sense. Disordered by madness, they will meet death, falling into lakes, pits, or in impenetrable forests, or from hills or house-tops (63-64).
While some will be as mute as corpses, others will be for ever on the chatter130, and yet others will quarrel with their kinsmen and elders. They will be evil-doers, cruel, and the destroyers of Dharmma131 (65-66).
I fear, O Lord! that even that which Thou hast ordained for the good of men will through them turn out for evil132 (67).
O Lord of the World! who will practise Yoga133 or Nyasa134, who will sing the hymns and draw the Yantra135 and make Purashcharana136? (68).
Under the influences of the Kali Age man will of his nature become indeed wicked and bound to all manner of sin (69).
Say, O Lord of all the distressed!137 in Thy mercy how without great pains men may obtain longevity, health, and energy, increase of strength and courage, learning, intelligence, and happiness; and how they may become great in strength and valour, pure of heart, obedient to parents, not seeking the love of others’ wives, but devoted to their own 138, mindful of the good of their neighbour, reverent to the Devas and to their Gurus139, cherishers of their children and kinsmen (70-72),
possessing the knowledge of the Brahman140, learned in the lore of, and ever meditating on, the Brahman. Say, O Lord! for the good of the world141, what men should or should not do according to their different castes142 and stages of life143. For who but Thee is their Protector in all the three worlds? (73-74).
End of the First144 Joyful Message, entitled "Questions145 relating to the Liberation of Beings."
Footnotes
1. Bharati says that Sadasiva of limitless power (Ameyasakti) after having framed the Six Amnayas (see Woodroffe’s Sakti and Sakta) was moved by the Mother, the Adisakti, to reveal this Tantra which is mighty and the Bridge across the Ocean of Kula (Kulavarnasi) When the Kali age, the uprooter of all acts of merit and the instigator of endless hateful sins, commenced then Parvatl, the Mother, became anxious for the salvation of men who are averse to meditation upon the Supreme (Paramatma) and other religious practices and on the other hand are addicted to sinful acts She therefore questioned Siva who abides on Mount Kailasa concerning the means whereby they may be saved
2. Mount Kailasa, the Paradise of Siva. Esoterically, the Sahasrara Padma (see Tripura sara, cited in Bhaskararaya’s Commentary on Lahtasahasra nama, v 17) Kularnava says that there is Kailasa where His worshippers are gathered. The first few lines on this page are somewhat freely rendered
3. Literally, covered by the shadows of great trees, the shadows of which are motionless, that is, the trees are so great and so close to one another that there is perpetual shade
4. Beautiful and voluptuous Deva-yoni (vide post) of Indra’s heaven, wives of the Gandharvas, produced at the churning of the ocean
5. Or Koel, the black or Indian cuckoo (Cuculus Indicus)
6. Vasanta, whose followers are the Koel bird (supra), the vernal breeze, the black bee, etc (see Raghuvamsa of Kalidasa, Sarga IX, verses 24 et seq)
7. Hence the Mountain Kailasa—the residence of Siva—is called Gana-parvata (frequented by troops of Spirits), because peopled and surrounded by enormous hosts of attendant Spirits and Dera-yoni begotten by the Deva (Devas eva yonih-nidana-bhutah-yasya), who are, according to the definition of the Amara-kosa, Vidyadhara Apsara Yaksa, Rakasa, Gandharva, Kinnara, Pisaca, Guhyaka, Siddha and Bhuta
8. Beneficent Deva-yoni of great purity, possesing the eight magical powers (Siddhi), inhabiting, according to some, the Bhuvar-loka. To them (according to the Gayatri Tantra, chap x) Ganesa first preached the Tantras after he himself had received them from the mounth of Siva
9. Celestial dancers, singers, and bards or panegyrists of the Devas
10. Deva-yoni, who, according to the Visnu Purana, were sons of Brahma, "born ambibing melody", celestial musicians and choristers, who play and sing at the banquets of the Devas, belonging, together with the Apsaras—their wives—to Indra’s heaven
11. The Vinayakas Aspects and followers of Ganesa, one of whose names is Gana-pati
12. Spouse, or Sakti, of Siva, so called as being the Daughter of Parvata, the Mountain (Himavat, Himalaya, that which has, or is, the abode of snow). Hence She is called Giri-ja, Giri-suta, Harmavati.
13. Because then observing the vow of silence (Mauna-vrata). Deva=luminous One. Devam=Diptimantam (Bharati)
14. The organic and inorganic world. Hi is Caracarajagadguru, that 15, the Father (Pita) of all that move and are motionless.
15. Sadasiva, the Ever Gracious One from whom all that is good and auspicious issues
16. Sadananda He who is all-bhss and who is the delight of the good (Sat)
17. Suddha-sattva-maya—that is, whose body is predominantly composed of the first of the three Gunas or qualities in things, Sattva, Rajas, and Tamas. And so Siva is stated to be Sattvika. The Gunas are never disassociated. Rajas and Tamas are always operating in relation to Sattva but here Sattva is predominant (Sattva-pradhana). In the caperience of Parainesvara during cosmic life all is presented (this is Sattva). Sattva goes on (this is the effective force of Rajas which merely keeps Sattva going on as such) Hence Sattva is not strained or pierced by Rajas, Tamas operates as a tendency only but not as an effective force because nothing is veiled or suppressed in Isvara Experience. He is Sarvajna and Sarvavit Still eveiything may be veiled during Lay a or Cosmic Susupti, so that there is a tendency to veiling. Here Siva is referred to as the Supreme Lord, in His Sattva aspect, called Sadasiva, the Cause of Release, the Conferrer of Blessing (Anugrahada), the ever Blissful One (vide post), and (later) Jnanamaya Siva, in His Sattvika quality, is also called Mrda (Happiness) in the Mahimnah-stava
He has other aspects (see post)
18. Kunda (Jasmimm multifloram or pubescens) Similar descriptions of the Deva to that which follows are found in almost all the Tantras, as in Sarada tilaka (chap xviii) The Nibandha Tantra describes Him as of a vermilion colour (Sindura-varna) “I salute Isa, gem-crowned, Whose head ornament is the shining beauty of the Moon, with smiling lotus face, from Whose forehead an eye looks forth. Whose body is beautified by bright ornament. Who, holding a trident and Tanka, places the palm of of His hand on the high and rounded breast of His Beloved (Spouse), Who Herself places one hand on His left thigh and holds a red night lotus (Kuvalaya) in the other”. The night lotus, “the wife of the moon,” is also generally white
19. Exoterically, he is represented naked as the Yogis are. In the esotonc sense he is Digambara, or “clothed with space,” in the sense that He is Omnipresent. The infinity of space or the points of the compass clothe Him
20. Ascetic followers of, and adepts in, the Yoga doctrine Siva, bv his great austerities, is the Lord and Exemplar of all ascetics. He is Yogindra Yoga is Paramatmacintana (Bharati) Yogl-vallabha which is rendered “beloved of Yogis” may also mean “He whose loved ones are the Yogis”
21. Jata, as worn by ascetics in serpentine coils (Jatajuta).
22. Hence He is called Ganga-dhara When the Ganges descended from heaven He intercepted it by His head, so that the earth might not be crushed by the weight of the falling stream It is said that the Ganges was first held in the water-jar (Kamandalu) of Brahma, then in the hair of Siva, and lastly in the body of Jahnu, whence it is called the
Jahnavi (see Samkaracarya's Gangastakam in Hymns to the Goddess)
23. Vibhuti-bhusita, which Bharati translates as in text, but, as pointed out (ed Bhakta), Vibhuti may here also refer to the eight Siddhis which Siva possesses, viz, Anima, Laghima, Prapti, Prakamya, Mahima, Isitva, Vasitva, Kamavasayita Vibhuti is also halo or aura
24. Santa (the tranquil) and Atita (the transcendent), are aspects of Siva. In man Santa is he who has controlled his Antahkarana. As Sruti says "This fire is verily Rudra Himself, of Him there are two bodies, one fierce and the other gentle” (Taitliriya samhita 5-7-3).
25. Tri-locana one eye (symbolically the inner eye of wisdom) being in the forehead From this eye flashed the light which consumed the body of the Deva of Love—Kama-deva—and at the expiration of a Kalpa, the Devas According to Arrian, the Indian Bacchus (Bhaga, or Siva) was called Thriambus, possibly a corruption of Tryambaka, "three-eyed”. The Devi is called Tryambaki, because She is the Mother of the Three Brahma, Visnu, and Rudra. And this also is the esotenc meaning of Tryambaka as applied to Siva, the "Father of the Three ” (see the Mrtyunjaya-mantra, chap v, 211)
26. Tri-loka, i. e. The heavenly, earthly and nether worlds.
27. Trisula-vara-dharinam which Bharati says may also mean "He who carries the excellent Trisula” (trident)
28. Jnana-maya, that is who is, Samvit itself Jnana is here, according to Hariharananda, experience of the true nature of all that is (Tattvatah samasta-padarthavabodhah)
29. Kaivalya-phala-dayaka the giver of the fruit of Sadhana and Yoga which is Kaivalya or Videha-mukti, the bodiless Liberation or Nirvana of the Advaitins
30. Nirvikalpah=Nirgato vikalpo vividha kalpana yasmat, that is He who is free of all Kalpana, the dual experience in which there is "this" and “that"
31. Niratanka There is no need to fear Him
32. Niranjana (Anjana—Collynum), which, however, Hariharananda Bharati translates as “incomprehensible to the ignorant” The Sabdakalpa-druma gives the definition as Nirgatam anjanam iva ajnanam yatra (one in whom no ignorance like a black stain exists) “the perfect Knower”
33. Niramaya He is Health itself
34. Devadeva=Devesa that is He rules over the Devas, Indra and others
35. Mahesvara, or Great Lord, and Supreme Person
36. It is Siva, “the Ever-Auspicious,” and Mahaunya who here speaks, voluntarily assuming form for the benefit of His devotees (see also verse 8 of Ananda-lahari of Sanikaracarya, and verses 12-43 of Suresvarycarya’s Manasollasa, and Bhiskarariya, Commentary on Lalitasahasra-nama, v 174)
37. Maha-prajne
38. and next, Both sons of Siva, the first being the elephant-headed Deva (for Dhyana, see Mantra-mahodadht, chap 11), who — according to the Gayatri Tantra (chap x) — wrote down the Tantras at the dictation of Siva, and the second Kumira, or Kirukeya, the War God and Leader of the celestial army, who was begotten bv Siva at the request of Devas to destroy the Demon Tldakasura, and so called because brouglit up by the six celestial Krtukas. In begetting Karttikeya Parvati was unable to retain Siva’s seed, which was then thrown into Fire (hence called Kaumara-tejah, see ch vi, 148 notes), Who, unable to keep it, threw it into Ganga, who in turn threw it into a reed-forest, where
Karttikeya was born. Hence he is called “Reed-born” (Shara-janma), and because he shamed Kama-deva by his beauty, he is called Kumara (see Matsya Purana). The reason why these two are referred to is to show the greatness of the mystery revealed. Beloved and powerful as they are they yet know it not
39. Mama rupa’si devi tvam na bhedo’sti tvaya mama for in then ultimate ground both Siva and Sakti are one. The former is the static aspect of the Supreme Consciousness (Samvit) and the latter its kinetic aspect as Creative Power. Power (Sakti) and Possessor of power (Saktiman) are one. It is a commonplace of the Sakta Tantras that there is no Siva without Sakti nor Sakti without Siva. In the Sanatkumara Sam, speaking of devotion to Parvati, it is said “Janardana (Visnu) is thus in the form of Devi as well as m His own form, for the husband and wife, being one, the only One is worshipped as two.” Rupa is form and function. Rupyate rupaknyavisista vidhiyate, iti, rupa. They are one in the ground and one in the manifestation. Some read Matsvarupa for Mama rupa, that is, myself.
40. Sadhvi, fern of Sadhu, good, virtuous, pure. The Devi-bhagavata Purana says: “ Thou art praised as Sadhvi (the virtuous One) on account of unequalled fidelity (to Thy Lord).” Also Lalita-sahasranama, v 43, where the Commentator Bhaskararaya cites the Acarya (Saundarya-lahari), 96 How many poets share the wife of Brahma? Cannot every one by means of wealth become the lord of Sri (wife of Visnu)? But, O virtuous One (Sadhvi)! First among faithful women. Thy breasts are untouched save by Maha-deva, and not even by the paste of Kuruvaka ” (made of the leaves of the red amaranth, and used to redden the cheeks, breasts, palms, and soles of Indian women)
41. Shiva the "Blissgiver" is as Hara the creator; as Shangkara protector, and as Rudra, destroyer.
42. Parvati, so called as being the Adya, or Primordial Sakti, or Power of the Deva symbolised as Her Spouse
43. Bhagavan — that is, one possessed of the six Aisvaryas Sri (auspiciousness), Viryya (power), Jnana (wisdom), Vairagya (dispassion), Kirti (glory), and Mahatmya (greatness). See Wilson’s Visnu Purana, vol v, p 212. All these are in the Devi, Who is hence called Bhagavati (see Devi-bhagavata Purana, Sakti-rahasya, Bhaskararaya, loc cit v. 65)
44. Law of Form and rule of right living
45. Appeal is made to the pity of the Lord so that as he had liberated the men of the Satya and Treta and Dvapara ages (Yuga) by the teachings of Sruti, Smriti and Purana, so He may save the men of the Kali age by revealing this Tantra
46. Brahmantaryamina, that is. He as the Supreme Brahman inspired Brahma. The Sacred Scripture of the Hindus was communicated by the Supreme to, and revealed by, Brahma, called in the Shriad bhagavata “the Primeval Poet” The Srimadbhagavata says “Let the sage be pleased with Me, Who am the remembrancer of the sublime Sruti unto the mind of Aja (Brahma), Who sent Brahma, from Whose mouth issued the Word (Sarasvati)” (Book II, chap iv, verse 22). In the text Siva is thus spoken of as the Supreme. The Veda is Brahman. Brahma was not its Author, but Revealer (Brihannila Tantra, chap iv). It came out of Brahman as His breathing (Yamala Tantra)
47. Rigveda, Yajurveda, Samaveda, and Atharvaveda, which are breathed forth by Brahman (Brihadaranyaka Upanisad, chap xi, 1, 4, v. 10). These are known as Sruti
48. Sarvadharmopabrimhitah
49. Varna
50. Ashrama
51. Krita, or Satya Yuga. This and the following verses deal with the characteristics of the different Yugas, or Ages
52. Yoga is defined in chap. xiv, verse 123, as the union of the individual and the Supreme Atma (Jivatmanor aikyam). Cf. Patanjali-Yogah citta-vrtti-nirodhah and Sharadatilaka, ch. xxv.
53. In a particular sense sacrifice and in a general sense worship.
54. Mean the human Ancestors, generally up to the seventh generation, to whom Pinda and water are offered, and whose food is Svadha; and then the lunar Ancestors of the human race. From Brahma, the first Pita, issued Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, Prachetas, the mental sons, and thence the Agnishvattah, Saumyah, Havishmatah, Ushmapah, Ajyapah
55. Meditation and austerities. The term Tapas is also used in a very wide sense such as here observance of the Chandrayana and other rites which involve mortification of the body for self-discipline and worship generally. It is of three kinds bodily (Sharira), by speech (Vachika), and in mind (Manasa). Each of these again may be Sattvika, Rajasika or Tamasika. Dhyana is meditation on the supreme Spirit (Paramatma-cintana)
56. Daya: that is the desire tro relieve the distress of others without being moved thereto by hope of reward.
57. Dana is gift to the deserving of money and other things honestly acquired by the giver, that is, they were not covetous.
58. Mahabalah. Amara defines Bala=Sthaulya-samarthya-sainyeshu, that is, material or physical power or soldiery.
59. Mahaviryyah or valour of which Medini says: Viryyam prabhavo shukre cha tejah-samarthyayorapi.
60. Mahasattvaparakramah: Sattva=Vyavashya or industry
61. Parakrama=Shauryya, might or prowess.
62. Satyadharmaparah.
63. Sadhavah which Bharati says=Svasvadharmavartinah, that is, they followed their respective Dharmas.
64. Satyasangkalpah.
65. Satyadharmaparah
66. The four varnas, or castes
67. See p 7, n. 3. They used to worship Parameshvara according to their respective Dharmas or in other practices suited to each of these castes
68. The First, or Satya Yuga
69. The Second Age
70. Eg, Austerities which accompany the singing of the Samaveda and the Soma-yajna—the Krichchhra-prayashcitta, the Ati-krichchraprayashcitta, and the Krehra, and the like.
71. Such as the Dharmasastra of Manu and other books on family and social duty prescribing for Pravritti Dharma as the Upanishads reveal Nivritti-Dharma. Each of the four ages has its special Shastra differing presentments of the Truth revealed by Shruti: in Satya Yuga, Shruti; in Treta, Smriti; in Dvapara, Purana; in Kaliyuga the Agama or Tantra Shastra. See Tara-pradipa, ch. I, and Introduction to "Principles of Tantra".
72. Ibid and ante, p 8, n 4
73. Ghora-sangsara-sagara - that is, the world is an ocean, in the waters of safe crossing there is need of the guidance of the Lord, and so in the Stotra in chap. iii, verse 68, He is called the "Vessel of Safety in the Ocean of Being".
74. The Third, or Dvapara Yuga
75. That is, had but one-half of the religious mem of the First Age.
76. The term literally means collection and varies as Tarkalangkara says according to the age to wich it is applied. Thus in Treta it means Manu and other Smritis, in Dvapara the Puranas and in Kali theAgamas, Nigamas and 64 Tantras for each of the Krantas.
77. The Puranas and the like.
78. The Fourth, or worst of the Ages. It is for this age that the Tantra Sastra is prescribed. So it is said in the Kularnava Tantra.
Krite shrutyudito dharmas tretayam smrti-sambhavah
Dvapare tu puranoktah kalavagamasammatah
In the Satya or Krita Age Dharma is as taught in Shruti. In Treta Smriti is followed. The Dharma of the Dvapara Age is as spoken of in the Puranas and in the Kali Age it is as approved in the Agama. That
is these are the respective Scriptures for the Ages, differing presentments of the means for attainment of the one Truth which all Ages seek.
79. See ante, p 7, n 3
80. Sacred Books of the Hindus
81. Itihasa (histories)
82. In Shrimad-bhagavata (chap i, verse 10) it is said: “Verily, O Righteousness, in the Kali Age men are generally short lived, indolent, of short understanding, unfortunate, and afflicted.” On which Visvanatha Chakravartm’s gloss is: “Men in this age are generally short-lived, yet, if they live a little longer, they care not to know about the Supreme
Being. Where persons are somewhat active in this respect, yet they are very short of understanding, and therefore unable to understand the nature of the Supreme Being. Even if the be intelligent and endeavour to understand such things, they are unfortunate, and fail to secure the company of righteous men; and even if they do they are subject to disease, pain, and sorrow” (ed. Mahendranath Chatterjee, p 34)
83. That is devoid of the sense of the depravity in so doing, Pasanda followers of Non-Vaidik sects
84. The lowest caste. Vipras are Brahmanas (Veda-pathad bhaved viprah.)
85. Samdhya-vandana, for Samdhya is also a Devi. The prayers said thrice daily by the Brahmana.
86. A-yajya-yajaka. Ayajya is a person for whom by reason of his habits in life religiousrites cannot be performed, and incompetent to employ a Brahmana. A superior Brahmana will not perform sacrifices in their houses. Degraded (Patita) Brahmanas do so.
87. That is, demanding money for giving their daughters (or sons) in marriage.
88. Vratya one fallen from his Dharma One who is ignorant of the Gayatri and has not been invested with the sacred thread before completion of his sixteenth year.
89. A part of the ritual called Naimittika Karma
90. Sraddha-bhakti-parammukha, that is, devoid of belief in the Vedas.
91. Recitation of Mantra and worship
92. Bhrtakah=Bharanayatta-jivanah, i.e., dependent on others for their support.
93. Vrsali-rati-kamukah a Vrsah is a low Sudra woman, with usually strong animal passions.
94. That is, the Yajna-sutra, or sacrificial thread Brahmanyacihnam etavat kevalam sutra-dharanam
95. See Introduction to Author’s Principles of Tantra. The Agama is that form of Tantra in which Siva is the Guru and the Devi the Shisya (disciple), whilst in the Nigama the converse is the case
Ganesha wrote down both these and gave them to the Siddhas. Some times the two terms are used in the same sense
96. Tantrani bhukti-mukti-karani. Bhoga, as enjoyment, is of five kinds pleasant sound (Sabda), pleasure of touch (Sparsa), the sight of
beautiful things (Rupa), the pleasure arising from the faculties of taste (Rasa), and smell (Gandha) The Tantra gives both Enjoyment and Liberation
97. See "Shakti and Shakta"
98. Diagrams used for worship, as to which see ibid. Kaulavali Tantra says:
"Yantram mantra-mayam pioktam, mantratma devataiva hi,
Dehatmanor yatha bhedo, yantra-devatayos tatha
(The substance of Yantra is Mantra, the Devata is Mantra The distinction between Yantra and Devata is of that between the body and the Atma or Self) As to the great Sri Yantra of which the Yogini says (Ch I): “When the Supreme Sakti of Her own will assumes the form of the Universe and sees Her own becoming then the Shrichakra (Yantra) comes into being.” See Introduction to Tantraraja Tantra
99. Ritual worship, etc, see as to all the above "Shakti and Shakta", and
"Garland of Letters".
100. A rite, as to which see Ibid.
101. Antar-matrka-nyasa, which consists in mentally placing the Matrikas in the six Cakras, is called Sthiti (existence, maintenance) Nyasa. Bahya-matrka-nyasa is of two kinds—the external placing by
voice and hand of the letters of the alphabet from A to Ksa, which is called Srsti (creation) Nyasa, and the placing of letters in the reverse order from Ksa to A, is called Samhara (dissolution) Matrika.
102. Asanas are positions in Yoga practice, as to which see Arthur Avalon’s Serpent Power
103. Baddha-padmasana
104. Mukta-padmasana
105. This refers to the three characteristic dispositions of men—Pasubhava,
Vira-bhava, Divya-bhava—as to which see Sakti and Sakta. Tarkalankara refers the reader to Kaulavali (p 34), Hara-tattvadidhiti (p. 364) and Pranatosini (p 544, 2nd Ed ), also to Kaulikauanadipika. The Bhavacudamani and Sarvollasa give these distinctions in greater detail.
106. Devata-mantrasiddhidah, that is, grant Siddhi or mastery in the Mantras of the Devatas. All men cannot worship alike, all men cannot realise the supreme experience by one and the same process. So different aspect of Divinity (Istadevata) and forms of worship are prescribed by the Gurus to men of different temperaments. Thus the Kularnava Tantra says that the Guru must ascertain what the disciple is qualified for before he initiates him.
107. Lata-sadhana, the fifthTattva Lata, which literally means a creeper, is a Tantrika term for woman, who is thus thought of embracing man as the creeper clings to a tree. And so the Yoga-Vashistha describes (Nirvana Prakarana, chap. xviii): Gauri, the half of the body (Ardhamgi) of Shiva,
"embracing Him as the Madhavi creeper clasps the young Amra-tree with Her bosom like a cluster of blossom, and her eyes resembling the lines of black bees fluttering in the summer sky." In "Shakuntala" the Madhavi is described as married to the Sahakara (mango-tree).
Tarkalangkara says that Latasadhana is that Sadhana in which the Sadhaka in which the Sadhaka is assisted by his Shakti. Rules relating to it are given in the Kaulavali n 29, Pranatoshini, p. 618, 2nd edition. Gandharva Tantra, p. 60. The Yoga method is different in Shivasamhita, p. 75, also Hatha pradipika and Yoga Chintamani.
108. Munda-sadhana, one of the Tantrika Asanas
Mundasana is of differing kinds. The Sadhaka sits in manner enjoined over the head of a Chandala, or on the heads of a Chandala, a jackal or a monkey or on the heads of a jackal, a monkey, a snake and two Chandalas or on a hundred human heads. All these heads are put inside a raised mud platform on which the Sadhaka sits.
109. Savasana. This is another Tantrika Asana
In Savasana in the Mantra method the Sadhaka sits on the corpse fof a Candala and does japa of his Mantra (see Kaulavali, p 52). In the Yoga method the Sadhaka lies on his back and practises Yoga
according to the instructions of his Guru. See the account given in the Gheranda Samhild, Hathapradipika
110. Citaroha, a Tantrika Asana.
In Citaroha or Citasadhana the Sadhaka sits on an extinguished but not purified pyre and does Japa of his Mantra n manner enjoined (see Kaulavali, p 48)
111. Pasu-bhava-divya-bhavau svayam eva nivaritau. As to these dispositions, see "Shakti and Shakta". For the apparent meaning of this passage, vide Introduction by A Avalon to vol vi, Tantrik Texts
112. In Smarta worship, or that prescribed by Smrti, the worshipper (or his wife) must with his own hand collect the materials for his worship, and with his own hand cook his food, which he dedicates to the Deity. The meaning of the text is that in this Age this is impossible or diflicult
113. The follower of Smrti (Pashu) should not at worship see the face of a Sudra, or think of woman for his mind is weak
114. As to the “Panca-tattva” in which woman is worshipped, see "Shakti and Shakta"
115. Dvandvatita, beyond all contraries. He to whom heat and cold, pain and pleasure, etc , are the same
116. Vitaraga=free from both love and hate. He is not attracted or repelled by anything
117. Sarvabhute samah—nothing worldly is pleasing or displeasing to him. He is the same to all men and animals
118. Having in the preceding verses described the characteristics of the Pashu and Divya Bhavas, He now proceeds to show that they do not avail for the lazy and evil men of the Kaliyuga
119. One of the names of Siva. The meaning of which is “the beneficent one". Sham=Kalyanam=Good: Karoti=does. He who does good.
120. Sadhana of Vira-bhava, practised by Vamacaris and some Kaulas. See "Shakti and Shakta"
121. Next described (see Ibid)
122. Madya This Tantra substitutes in certain cases Madhu-traya (see Chap viii, vv 172-173).
123. Mangsa (vide Ibid)
124. Matsya (vide Ibid)
125. Mudra, which has been spoken of as follows: Devanam moda-da mudra, tasmat tang yatnatashcharet; (“That which gives pleasure to the Devas is Mudra. Therefore shuld it be done with care.") and see chap. ii of Nirvana Tantra.
126. Maithuna, vv. 172 and 173 of chapter viii, however, state that, owing to the limited intelligence and lust of the men of the Kali Age, they cannot recognise women to be manifestations of Shakti or Divine Power and for them, therefore, the worship of the feet only of the Devi is prescribed, just as Madhu-traya is substituted m lieu of wine. In the Sattvika Sadhana, this oan the preceding terms have another and esoteric meaning (see "Shakty and Shakta"). There is Kishori-Sadhana amongst Vaishnavas.
127. See Ibid
128. Kali-ja manava lubdhah shisnodara-parayanah:
Lobhat tatra patisyanti, na kansyanti sadhanam
Indriyanam sukharthaya pitva ca bahulam madhu,
Bhavishyanam madonmatta hitahita-vivarjitah.
That is, owing to the lust of men of this Age, the latter are likely to partake of the Pancha-tattva (wine, meat, etc.) rather for the mere gratification of the senses than in the manner and for the object for which they were prescribed. As to drinking see Ch. XI, vv. 105-122 post
129. Indicative of incest Na Karisyanti te mattah papa yonivicaranam
130. Tarkalamkara here quotes the following verse from the Kularnava (ch xi)
Parihasam pralapancha vitandam bahu-bhasanam
Audasinyam bhayam kiodham cakramadhye vivaijayet
When traced in the Cakra or circle of worship jest, purposeless talk, recrimination, gamility, indifference and anger should be avoided.
131. Dharmamargavilopakah, that is destroyers of the true meaning of the injunctions of Dharma.
132. Hitaya yani karmani kathitani tvaya Prabho!
Manye tani mahadeva vnaritani manave
In the event a true prophecy.
133. Yoga (see A Avalon’s Serpent Power)
134. Nyasa (see Sakti and Sakta)
135. Diagrams (see Ibid)
136. Puraicarana is the repetition, a specific number of times and under specific conditions, of Mantras (see Sakti and Sakta by Woodroffe
and Purashcharyarnava by the King of Nepal)
137. Dinesha, an epithet of Siva
138. Svadaraniratah
139. Spiritual teachers.
140. The Supreme.
141. Lokayatrayah siddhyartham, that is, for the accomplishment of the world-harmony which is the realisation of the Dharma of each being.
142. Varna.
143. Asrama.
144. Ullasa a term which means that which arises or appears, that which is revealed. Ullasa also indicates joy.
145. The questions of the Devi begin at v. 18 and go on to the end of the Chapter, that is 57 verses in all.
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