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Mahanirvana Tantra: Introduction of the Worship of the Supreme Prakriti
Having listened with attention to that which has been said concerning the worship of the Supreme Brahman, the Supreme Devi1 greatly pleased again thus questioned Shankara (1).
Shri Devi said:
O Lord of the Universe and Husband!2 I bathe with contentment in the nectar of Thy words concerning the excellent worship of the Supreme, which lead to the well-being of the world and to the path of Brahman3, and gives light4, intelligence5, strength, and prosperity6 (2-3).
Thou hast said, O Ocean of Mercy! that as union with the Brahman7 is attainable through worship of Him, so, it may be attained by worship of Me8 (4).
I wish to know, O Lord! of this excellent worship of Myself, which as Thou sayest is the cause of union of the worshipper with the Brahman (5).
What are its rites, and by what means may it be accomplished? What is its Mantra, and what the form of its meditation9 and mode of worship?10 (6).
O Shambhu11! who but Thee, great Physician of earthly ills12, is fit to speak of it, from its beginning to its end, and in all its detail agreeable as it is to Me and beneficent to all humanity? (7).
Hearing the words of the Devi, the Deva of Devas, Husband of Parvati13, was delighted, and spoke to Her thus: (8)
Shri Sadashiva said:
Listen, O Thou of high fortune and destiny, to the reasons why Thou shouldst be worshipped, and how thereby the individual becomes united with the Brahman14 (9).
Thou art the only Para Prakriti15 of the Supreme Soul Brahman16, and from Thee has sprung the whole Universe – O Shiva – its Mother17 (10).
O gracious One ! whatever there is in this world, of things which have and are without motion, from Mahat18 to an atom, owes its origin to and is dependent on Thee (11).
Thou art the Original of all the manifestations19; Thou art the birthplace of even Us.20; Thou knowest the whole world, yet none know Thee (12).
Thou art Kali, Tarini21, Durga, Shodashi, Bhuvaneshvari, Dhumavati. Thou art Bagala, Bhairavi, and Chhinna-mastaka22. Thou art Anna-purna23, Vagdevi24, Kama-lalaya25. Thou art the Image or Embodiment of all the Shaktis26 and of all the Devas (13-14).
Thou art both Subtle27 and Gross, Manifested and Veiled, Formless, yet with form. Who can understand Thee?28 (15).
For the accomplishment of the desire of the worshipper, the good of the world, and the destruction of the Danavas29, Thou dost assume various forms30 (16).
Thou art four-armed, two-armed, six-armed, and eight-armed, and holdest various missiles and weapons for the protection of the Universe31 (17).
In other Tantras I have spoken of the different Mantras32 and Yantras33, with the use of which Thou shouldst be worshipped according to Thy different forms, and there, too, have I spoken of the different dispositions of men34 (18).
In this Kali Age there is no Pashu-bhava: Divya-bhava is difficult of attainment, but the practices relating to Vira-sadhana35 yield visible fruit (19).
In this Kali Age, O Devi! success is achieved by Kaulika worship36 alone, and therefore should it be performed with every care (20).
By it, O Devi! is acquired the knowledge of Brahman, and the mortal endowed therewith is of a surety whilst living37 freed from future births and exonerated from the performance of all religious rites (21).
According to human knowledge the world appears to be both pure and impure38, but when Brahma-jnana has been acquired there is no distinction between pure and impure (22).
For to him who knows that the Brahman is in all things and eternal, what is there that can be impure? (23).
Thou art the Image of all, and above all Thou art the Mother of all. If Thou art pleased, O Queen of the Devas! then all are pleased39 (24).
Before the Beginning of things Thou didst exist in the form of a Darkness which is beyond both speech and mind, and of Thee by the creative desire of the Supreme Brahman was the entire Universe born40 (25).
This Universe, from the great principle of Mahat41 down to the gross elements42, has been created by Thee, since Brahman Cause of all causes is but the instrumental Cause43 (26).
It is the Ever-existent, Changeless, Omnipresent, Pure Intelligence unattached to44, yet existing in and enveloping all things (27).
It acts not, neither does It enjoy. It moves not, neither is It motionless. It is the Truth45 and Knowledge, without beginning or end, Ineffable and Incomprehensible (28).46
Thou the Supreme Yogini47 dost, moved by his mere desire48, create, protect, and destroy this world with all that moves and is motionless therein (29).
Mahakala49, the Destroyer of the Universe, is Thy Image. At the Dissolution of things, it is Kala Who will devour all (30),
and by reason of this50 He is called Mahakala, and since Thou devourest Mahakala Himself, it is Thou who art the Supreme Primordial Kalika (31)51.
Because Thou devourest Kala, Thou art Kali, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya Kali52 (32).
Resuming after Dissolution Thine own form, dark and formless53, Thou alone remainest as One ineffable and inconceivable (33).
Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya54, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art (34).
Hence it is, O Gentle One! that whatsoever fruit is attained by initiation in the Brahma-Mantra, the same may be had by the worship of Thee (35).
According to the differences in place, time, and capacity of the worshippers I have, O Devi! in some of the Tantras spoken of secret worship suited to their respective customs and dispositions55 (36).
Where men perform that worship which they are privileged56 to perform, there they participate in the fruits of worship, and being freed from sin will with safety cross the Ocean of Being (37).
By merit acquired in many previous births the mind inclines to Kaulika doctrine, and he whose soul is purified by such worship himself becomes Shiva 57 (38).
Where there is abundance of enjoyment, of what use is it to speak of Yoga58, and where there is Yoga there is no enjoyment, but the Kaula59 enjoys both60 (39).
If one honours but one man versed in the knowledge of the essence of Kula doctrine61, then all the Devas and Devis are worshipped – there is no doubt of that (40).
The merit gained by honouring a Kaulika is ten million times that which is acquired by giving away the world with all its gold (41).
A Chandala versed in the knowledge of Kaulika doctrine excels a Brahmana, and a Brahmana who is wanting in such knowledge is beneath even a Chandala.62 (42).
I know of no Dharmma superior to that of the Kaulas, by adherence to which man becomes possessed of Divine knowledge63 (43).
I am telling Thee the truth, O Devi! Lay it to the heart and ponder over it. There is no doctrine superior to the Kaulika doctrine, the most excellent of all (44).
This is the most excellent path kept hidden by reason of the crowd of Pashus64, but when the Kali Age advances this pathway will be revealed (45).
Verily and verily I say unto you that when the Kali Age reaches the fullness of its strength there will be no Pashus, and all men on earth will be followers of the Kaulika doctrine (46).
O Vararohe!65 know that when Vedic and Puranic initiations cease then the Kali Age has become strong (47).
O Shive! O Peaceful One! when virtue and vice are no longer judged by the Vedic rules, then know that the Kali Age has become strong (48).
O Sovereign Mistress of Kaula doctrine! when the Heavenly Stream66 is at some places broken, and at others diverted from its course, then know that the Kali Age has become strong (49).
O Wise One! when kings of the Mlechchha race67 become excessively covetous, then know that the Kali Age has become strong (50).
When women become difficult of control, heartless and quarrelsome, and calumniators of their husbands, then know that the Kali Age has become strong (51).
When men become subject to women and slaves of lust, oppressors of their friends and Gurus68, then know that the Kali Age has become strong (52).
When the fertility of the earth has gone and yields a poor harvest, when the clouds yield scanty rain, and trees give meagre fruit, then know that the Kali Age has become strong (53).
When brothers, kinsmen, and companions, prompted by the desire for some trifle, will strike one another, then know that the Kali Age has become strong (54).
When the open partaking of flesh and liquor will pass without condemnation and punishment, when secret drinking will prevail, then know that the Kali Age has become strong69 (55).
As in the Satya, Treta, and Dvapara Ages wine and the like70 could be taken, so they may be taken in the Kali Age in accordance with the Kaulika Dharmma71 (56).
The Kali Age cannot harm those who are purified by truth, who have conquered their passions and senses, who are open in their ways, without deceit, are compassionate and follow the Kaula72 doctrine (57).
The Kali Age cannot harm those who are devoted to the services of their Guru, to the lotus of their mothers’ feet, and to their own wives (58).
The Kali Age cannot harm those who are vowed to and grounded in truth, adherents of the true Dharmma73, and faithful to the performance of Kaulika rites and duties (59).
The Kali Age cannot harm those who give to the truthful KaulikaYogi the elements of worship74, which have been previously purified by Kaulika rites (60).
The Kali Age cannot harm those who are free of malice, envy, arrogance, and hatred, and who are firm in the faith of Kaulika75 dharmma (61).
The Kali Age cannot harm those who keep the company of Kaulikas, or live with Kaulika Sages76, or serve the Kaulikas (62).
The Kali Age cannot harm those Kaulikas who, whatever they may appear outwardly to be77, yet remain firm in their Kaulika78 Dharmma, worshipping Thee according to its doctrine (63).
The Kali Age cannot harm those who perform their ablutions, charities, penances, pilgrimages, devotions79, and offerings of water80 according to the Kaulika ritual81 (64).
The Kali Age cannot harm those who perform the ten purificatory ceremonies82, such as the blessing of the womb83, obsequial ceremonies of their fathers84, and other rites according to Kaulika ritual (65).
The Kali Age cannot harm those who respect the Kaula-tattva, Kaula-dravya85, and Kaula-yogi86 (66).
The Kali Age is but the slave of those who are free of all crookedness and falsehood, men of candour, devoted to the good of others, who follow Kaulika ways (67).
In spite of its many blemishes, the Kali Age possesses one great merit, that from the mere intention87 of a Kaulika of firm resolution desired result ensues (68).
In the other Ages, O Devi! effort of will produced both religious merit and demerit, but in the Kali Age men by intention merely acquire merit only, and not demerit88 (69).
The slaves of the Kali Age, on the other hand, are those who know not Kulachara89, and who are ever untruthful and the persecutors of others (70).
They too are the slaves of the Kali Age who have no faith in Kulacharas90, who lust after others’ wives, and hate them who are faithful to Kaulika91 doctrine (71).
In speaking of the customs of the different Ages, I have, O Gentle One! and out of love, O Parvati! truly recounted to Thee the signs of the dominance of the Kali Age (72).
When the Kali Age is made manifest, piety92 is enfeebled and Truth alone remains; therefore should one be truthful93 (73).
O Thou Virtuous One! know this for certain, that whatsoever man does with Truth94 that bears,95 fruit (74).
There is no Dharmma higher than Truth96, there is no sin greater than falsehood; therefore should man seek protection under Truth with all his soul (75).
Worship without Truth is useless, and so too without Truth is the Japa97 of Mantras and the performance of Tapas.98 It is in such cases just as if one sowed seed in salt earth (76).
Truth is the appearance of the Supreme Brahman; Truth is the most excellent of all Tapas99; every act is rooted in Truth. Than Truth there is nothing more excellent (77).
Therefore has it been said by Me that when the sinful Kali Age is dominant, Kaula ways100 should be practised truthfully and without concealment101 (78).
Truth is divorced from concealment. There is no concealment without untruth. Therefore is it that the Kaulika-sadhaka, should perform his Kaulika-sadhana openly (79).
What I have said in other Kaulika Tantras about the concealment of Kaulika-dharmma not being blameworthy is not applicable when the Kali Age becomes strong102 (8o).
In the (First or) Satya. Age, O Devi! Virtue possessed the four quarters of its whole; in the Treta Age it lost one-quarter of its Virtue; in the Dvapara Age there was of Virtue but two quarters, and in the Kali Age it has but one (81).
In spite of that Truth will remain strong, though Tapas103 and Charity become weakened. If Truth goes Virtue goes also, therefore of all acts Truth should be the abiding support (82).
O Sovereign Mistress of the Kaula-Dharma104! since men can in this Age have recourse to Kaulika Dharma only, if that doctrine be itself infected with untruth, how can there be liberation? (83).
With his soul purified in every way by Truth, man should, according to his caste and stage105 of life, perform the following acts in the manner shown by Me (84):
Initiation106, worship107, recitation of Mantras108, the worship of Fire with ghee109, repetition of Mantras110, private devotions111, marriage112, the conception ceremony113, and that performed in the fourth, sixth, or eighth months of pregnancy114, the natal rite115, the naming116 and tonsure117 ceremonies, and obsequial rites upon cremation118 and after death119. All such ceremonies should be performed in the manner approved by the Agamas (85-86).
The ritual which I have ordained should be followed, too, as regards Shraddha at holy places120, dedication of a bull121, the autumnal festival122, on setting out on a journey123, on the first entry into a house124, the wearing of new clothes or jewels, dedication of tanks, wells, or lakes125, in the ceremonies performed at the phases of the Moon126, the building127 and consecration of houses, the installation128 of Devas, and in all observances to be performed during the day129 or at night, in each month, season, or year, and in observances both daily or occasional130, and also in deciding generally what ought and what ought not to be done, and in determining what ought to be rejected and what ought to be adopted (87-90).
Should one not follow the ritual ordained, whether from ignorance, wickedness, or irreverence, then one is disqualified for all observances, and becomes a worm in dung (91).
O Maheshi131! if when the Kali Age has become very powerful any act be done in violation of My precepts, then that which happens is the very contrary of that which is desired (92).
Initiation of which I have not approved destroys the life of the disciple132, and his act of worship is as fruitless as oblations poured on ashes133, and the Deva whom he worships becomes angry or hostile, and at every step he encounters danger (93).
Ambika134! he who during the dominance of the Kali Age, knowing My ordinances, yet performs his religious observances in other ways, is a great sinner (94).
The man who performs any Vrata135, or marries according to other ways, will remain in a terrible Hell so long as the Sun and Moon endure (95).
By his performance of Vrata he incurs the sin of killing a Brahmana, and similarly by being invested with the sacred thread he is degraded136. He merely wears the thread, and is lower than a Chandala137 (96),
and so too the woman who is married according to other ways than Mine is to be despised, and, O Sovereign Mistress of the Kaulas138! the man who so marries is her associate in wrong, and is day after day guilty of the sin of going with a prostitute139 (97).
From him the Devata will not accept food, water, and other offerings, nor will the Pitris140 eat his offerings, considering them to be as it were mere dung and pus (98).
Their children are bastards141, and disqualified for all religious, ancestral, and Kaulika142 observances and rites (99).
To an image dedicated by rites other than those prescribed by Shambhu143 the Deva never comes. Benefit there is none either in this or the next world. There is but mere waste of labour and money (100).
A Shraddha performed according to other rites than those prescribed by the Agamas is fruitless, and he who performs it will go to Hell together with his Pitris144 (101).
The water offered by him is like blood, and the funeral cake145 like dung. Let the mortal then follow with great care the precepts of Shankara146 (102).
What is the need of saying more? Verily and verily I say to You, O Devi! that all that is done in disregard of the precepts of Shambhu147 is fruitless (103).
For him who follows not His precepts there is no future merit. That which has been already acquired is destroyed, and for him there is no escape from Hell (104).
O Great Ruler148! the performance of daily and occasional duties in the manner spoken of by Me is the same as worshipping Thee (105).
Listen, O Devi! to the particulars of the worship with its Mantras149 and Yantras150, which is the medicine for the ills of the Kali Age (106).
End of the Fourth Chapter, entitled "Introduction of the Worship of the Supreme Prakriti."
Footnotes
1. Feminine of Lord and Ruler (Isvara): Our Lady.
2. Natha.
3. Brahmapada.
4. Tejas, which also connotes brilliance and energy.
5. Buddhi.
6. Aishvaryya, which also connotes dominion and extraordinary power, such as the eight Siddhis or Vibhutis.
7. Brahma-sayujya=Brahmatva (Bharati).
8. Tarkalangkara says: The object of worship in Brahmasadhana and Adyasaktisadhana is one and the same. For by Brahman is meant Turiya Brahman united wth Mulapralcrti and by Adyaiaku is meant Mulaprakrti as united with Turiya Brahman. It is She who is worshipped under the different names of Maya, Mahamaya, Kali, Mahakali and so forth. Brahman and Maya are not separate entities. Could they be separated then Brahman bereft of activity (Kartritva) would be inert (Jadapadartha) and Sakti without consciousness (Caitanya) would also be so. The relation behveen Brahman and Sakti is non-separateness (Avinabhava); that is, there can be no Brahman without Sakti or Sakti without Brahman. Worship of Brahman is directed towards Brahman as united with Sakti and worship of Sakti is directed towards Sakti as united with Brahman. Therefore the worship of Brahman and worship of Sakti are one and the same. That being so the fruit to be gained by Brahmasadhana is the same as that to be gained by Sakti-sadhana.
9. Dhyana.
10. Puja.
11. A name of Shiva, from Sam (happiness, bliss, beatitude), and bhu (to be). He Who is and grants happiness.
12. Bhavavyadhi. This means both the ill of existence itself and ills flowing therefrom. The ill of existence to those on the Nivritti path is repeated birth and death. From this root other ills follow.
13. Daughter of Parvata, the mountain Himalaya. A name of the Devi.
14. Here is given the reason why the Sadhana of the Parameshvari leads to Brahmasayujya, namely, that Her Svarupa is that of the Brahman since they are essentially one
15. The Para (Supreme) Prakrti and Paramatma or Supreme Consciousness are united as one.
16. Paramatma. Bharati explains the word as follows Parama=He Who is possessed of the Supreme Maya or Sakti, and Atma=He Who pervades all things. Atma comes from the root At+rnan. At=to spread. He who spreads is He who pervades all things (Atati sarvam vyapnoti, iti, Atma). The Atma which is this is the Paramatma (Parameshchasau atma cheti Paramatma).
17. On this verse Tarkalangkara comments as follows: Paramatma and Parabrahman=Turiya Brahman beyond the three Purushas, viz , the Vishva, Virat and Jagrat state, the Taijasa, Hiranyagarbha and Svapna state, and the Avyakrita, Prajna and Susupti state (Avastha) of which states the Purusas are Abhimani. Here Sadashiva is describing Parvati who is an Angsha of Mulaprakrti inseparate from it. Turiya Brahman and Mulaprakrti are in direct immediate connection (Sakshat-sambandha, i.e., nothing intervenes—they are one immediately). The Samyavastha of the three Gunas when at rest (Nidrasthana) or the Nirguna state=Mulaprakriti. On Kshobha or disturbance of equilibrium of the Gunas there arises from the Tamasik part of Mulaprakrti Mahesvara and Mahakali; from the Rajasik part Brahma and Mahasarasvati, and from the Sattvik part Mahavisnu and Mahalaksmi. These are not in direct connection with Parabrahma but only mediately so (Paramparasambandha) through the medium of the Gunas. In Pralaya all Gunas are dissolved in Mulaprakrti when nothing else exists and as a consequence the eternal connection between Brahman and Mulaprakrti is established. At the time of Kshobha of the Gunas, the latter appear separately and Prakrti takes on two aspects—the pure (Vishuddha) and non-pure (Malina). The first is Para-Prakriti, Vidya, or Maya and the second is Apara-Prakriti, Avidya or Ajnana. The Caitanya to which is ascribed (Upahita) Para-prakriti is the omnipotent, omniscient Isvara or Siva, and the Caitanya to which Aparaprakrti is ascribed is Ajnana, Jiva. And so the PanchadasIhi says (I, 15-17) “Prakriti which is Sattva Rajas Tama Guna is of two kinds, being according to the purity or non-purity of Sattva (Prakasatmaka) guna, Maya or Avidya. The Chidatma reflected on Maya and controlling Her is the Omniscient Isvara. The Chidatma reflected on Avidya and subservient to it by reason of her diversity (Vaichitrya) becomes many as Jivas.
18. Mahadadi, the Tattva Mahat, and the others of the Samkhya-Philosophy. This word does not, as is sometimes supposed, mean “great” (Mahat), but is derived from the Vedic “Mahas,” or “Maghas,” which means “Jyotih,” or “Light”. (Samkhya darsana by Umesa Chandra Batavyala). Tarkalamkara says: From Prakriti originated Mahat-Tattva; from Mahat Ahangkara from Ahangkara the eleven Indriyas and the five Tanmatras and from the latter the five Mahabhutas. These are the 24 Tattvas of the Samkhya Darshana. Combination of substance (Yaugika srishti) does not produce any new Tattvas. In the case of the earth and jar and gold and ornament there is no difference in substance. The process according to Tantra is extremely wonderful so much so that the knowing of it produces Divyajnana. It is not possible however to explain it in a short compass. The Nyava and Samkhya are not so subtle as this. The philosophers differ but the Tantrik doctrine conflicts with none. He who desires to know it and get thereby a glimpse of the Brahman should get instruction in the Uttara Amnaya from a good Guru; he will then gain the highest end of man.
19. That is, primarily the Dasa-Mahavidya. The Devi as Kali, Tara, Chhinamasta, Dhumavati, Shodashi, Bhuvaneshvari, Bagala, Kamala, Matamgi, Bhairavi.
20. Brahma, Vishnu and Siva. These are forms of and subordinate to the Great Mother assumed for the purpose of creation and so forth.
21. Tarini is Tara, Durga is another manifestation of the same Devi.
22. See A and Ellen Avalon’s "Hymns to the Goddess".
23. The Devi as Dispenser of food, an aspect addressed by Sangkaracharya as the Devi bountiful.
24. Devi of speech, wisdom, knowledge, science, art, eloquence, music-that is, Sarasvati, Sakti of Brahma.
25. Lakshmi, spouse of Visnu, “Who lives in the lotus".
26. The energy or active power of a Deva, worshipped as His wife under various names. Each Deva necessarily has His Shakti. See Woodroffe’s "Shakti and Shakta" and "Garland of Letters".
27. Sukshma; subtle as the Paramanu and therefore Avyakta. As gross She is Vyakta.
28. Bhagavati as Mulaprakriti is subtile (Sukshma), unmanifest (Avyakta), and formless (Nirakara). As Shakti appearing (Avirbhuta) from out of Mulaprakriti; as the threefold Nada or Mahat-Tattva issuing from Sakti; as the threefold Bindu or the three Ahangkaras (Sattvika, Rajasika, Tamasika or Vaikarika, Taijasa, Bhutadika) issuing from the threefold Nada; as Shabdajnana, Sparshajnana, Rupajnana, Gandhajnana (of the Apanchikrita Tanmatras) issuing from Sattvika Ahangkara; as Shabdashakti. Sparsha-shakti, etc., (of the same) issuing from Rajasika Ahangkara; as the Apanchikrita Tanmatras issuing from Tamasika Ahangkara; as the Bhutas and their compounds which make up clay and so forth-She is Vyakta, Sthula and Sakara (Tarkalangkara). According to Raghava Bhatta (Sharada Tilaka, I, 19, 20) the Devas issue from Vaikarika-Ahangkara, the Indriyas from the Rajasika and the Tamnatras from Bhutadika. Nirakara and the other first mentioned terms are apparently used in a relative sense.
29. A class of Asuras, sons of Danu, daughter of Daksha, and Kashyapa. There are sixty-one, of which eighteen are principal.
30. Here the question “If I am in reality formless (Nirakara) then why do I assume different forms?” is antiapated and answered.
31. Gives some of the forms assumed by the Devi.
32. See Woodroffe’s Shakti and Shakta and Garland of Letters.
33. Diagrams (see ibid.).
34. That is, the Pashu, Vira, and Divya dispositions (see ibid.).
35. The worship suited to men in whom the passionate Guna (Rajas) prevails. See as to this passage Introduction to Vol. VI, "Tantrik Texts". Tarkalangkara’s note is that as in the Kaliyuga Virabhava alone exists, the rules of Virasadhana alone yield immediate fruit and should be practised.
36. Kulacara.
37. Jivanmukta
38. For him who is endowed with Brahma-jnana, who sees the Brahman in everything, there is no distinction.
Jnanena medhyam akhilam amedhyam jnanato bhavet,
Brahma-jnane samutpanne medhyamedhyang na vidyate
39. The Devi exists in the form of all things (Sarvarupini) and is the true nature of all things (Sarvasvarupa) As Mulaprakrti She is the Mother (Janani) of all She is Vishva Virat, Taijasa Hiranyagarbha, Avyakrita Prajna and Avyakta. She is the Root of the whole universe. As by watering the roots, the branches, leaves, flowers and fruits of a tree are nourished, in the same way if She is pleased then Brahma, Visnu and others are all pleased (Tarkalangkara)
40. The Maitri Upamsad (v. 52) says: Tamo va idam agra asit: tatpare syat: tatpareneritang: visamatvam prayati: etad vai rajas: tadrajah khalviritang visamatvam prayati: etad vai sattvasya rupam: tat sattvam eva iritang rasah.
Verily this was at first Tamas alone. It abode in the Supreme. Then being set in motion by the Supreme it passes into inequality (loss of equilibrium). This is Rajas. This Rajas being moved passes into inequality. Then is the form of (or condition which is) Sattva. This Sattva being set in motion there is Rasa (Rasa=Cidanandaprakasa). On this Tarkalangkara says that the word Tamas here means Mulaprakriti: that is at the time of Pralaya (Dissolution) Tamo Guna retracts (Samhara) the whole world. Then Sattva Guna as manifested is merged in Rajas and Rajas in Tamas which alone remains and then merges in Mulaprakriti. By this I understand him to mean that Rajas works to suppress Sattva which becomes latent to bring into full action Tamas when all manifestation ceases. Then before the beginning of the next "Creation" or Production (Srishti) there is a stir (Kshobha) in the Gunas of Prakriti. Tamo Guna appears first: then Rajas; then Sattva. In the Sharada this Tamas has been called Shakti: Cf. "Eternal Shiva is Nirguna and Saguna. The first is He who is Prakriter anyah or the other or Prakriti," that is. "He and She are one but here He is considered as other than Her. (Raghava Bhatta says Prakriteh is used in the genitive not ablative case). Saguna is He who is with Kala (that is, Mulaprakriti). From Paramashiva who is Sachchidananda and Sakala issued Shakti from Shakti issued Nada and from Nada Bindu". Here the Paramashiva who is united with Kala or Mulaprakriti Shakti is Tamo Guna. Some also call it Mula Ajna. By Nada is meant Mahat-tattva which is threefold according to the Gunas. These three Nadas are Avyakta Maheshvara, Avyakta Brahma and Avyakta Vishnu.
41. Mahat-Tattva. This is the cosmic stuff of experience. See note to v 11, ante
42. Earth, Water, Fire, Air, end Ether.
43. Nimitta—that is, Instrumental or Efficient Cause, as opposed to Upadana or Material Cause. Prakrti is the latter, whilst Purusha is the former. Prakriti cannot move without the Purusha. The proximity of the latter affects the Rajoh guna or stirring passionate quality in Prakrti, and with this stirring the Evolution of matter commences. Under the influence of the gaze of Purusha, Prakriti commences the world-dance
44. Nirlipta, as a drop of water on the lotus-leaf. The creator unlike the creature is not affected by His Maya.
45. Satyam: that is, as Hariharananda says, Yatharthasvarupam, that is, as It is in Itself, the true, that is, lasting Reality
46. Parama-brahma is not creator and has no activity. Prakrti like iron moved by the magnet (Purusha) creates, upholds, and dissolves by the mere presence of Parama-Brahma. The proximity of the spring season is the mere efficient (Nimitta matra) of the blossoming of the leaves and flowers on the trees. In the same way the Supreme Brahman is the mere efficient in creation and so forth, the three Gunas being the material cause (Upadanakarana) — Tarkalangkara.
47. Maha-yogini. Maha-yogini is a title of Siva. Yogini is derived from Yoga Shabda with the suffix nin. Here Yoga means the collectivity of all that is. Yogini is She who shines therein (see commentary to v. 2, ch. IV, Yoginihridaya). That commentary says that Yogini is Tripurasundari who is Svasamvit. Her redness is Her Vimarsha.
48. Iccha.
49. A Tamasik form of Siva as He who dissolves all, under which He is represented as of a black colour of terrific aspect. The term comes from Maha=Great, and Kala=to swallow.
50. Kalanat sarva-bhutanam=by reason of His devouring all gross or material existence.
51. Adya Kalika.
52. Primeval Kali. Mulaprakriti Brahman is worshipped as Ada Kali (Tarkalangkara).
53. Her Svarupa is Tamorupa.
54. By and of which the universe is created.
55. All men are not to follow the same form of Sadhana, as men differ in their character and ability so does the Sadhana. It is useless to prescribe a high vedantik Sadhana for an ignorant and untrained intellect, what is prescribed for it is what it can understand and carry out. There are therefore differences in Achara, that is, the Rules governing conduct, way of life such as Veda, Vaishnava and Shaiva Acharas. There are also differences of disposition (Bhava) namely Pashu, Vira and Divya. Thus no Pashu is competent for Gupta-Sadhana or the secret ritual, the form of Sadhana must be determined after reference to all the circumstances of the particular case. This is the doctrine of Adhikara or competency. See note below.
56. Ye yatradhikrita martyas te tatra phala-bhaginah. Thus a Vaisnava should not follow Shaiva practice, and only a Kaulika Tantrika is privileged to perform its rites. By Yatra, Bharati says, is meant either secret or overt worship. Man’s mode of worship, it is said, should be according to his Adhikara, or competency, and it is only if he worships within his Adhikara that he will enjoy the fruit of his worship, and thereby be freed from his sins and attain Liberation. As to Adhikara see “Alleged Conflict of Shastras” by Arthur Avalon, p 233, Shakti and Shakta, 4th Edn, based on Bhaskararaya’s commentary on the Nityashodashika Tantra.
57. Bahu-janmarjitaih punyaih kulacharc matir bhavet,
Kulacharena putatma saksach chhivamayo bhavet.
58. See A Avalon’s Serpent Power.
59. Kaula Tantrika. See for his Achara the Tantrasara.
60. Yatrasti bhoga-bahulyang tatra yogasya ka katha,
Yoge’pi bhogavirahah Kaulastubhayam ashnute.
This is a fundamental principle of the Tantrik metliod. The Kaula thus enjoys both Bhoga and Yoga, the worship being with enjoyment. Yoga is the union of Prana and Apana, of seed and ovum, of “Sun” and “Moon,” of Nada and Bindu, of Jivatma and Paramatma. So also the Rudra-yamala and the Mangala-raja-stava say: “Where there is wordly enjoyment there is no Liberation, where there is Liberation, there is no worldly enjoyment. But in the case of excellent devotees of Shrisundarl both Liberation and Enjoyment are in the hollow of their hands”.
61. He who acquires divine knowledge (Brahma-tattva) becomes no longer subject to change, the bond which holds him to worldly things is cut. The Kula-tattva-jna is one versed in the knowledge of Kula. Kula means Brahma sanatanam, as the Kularnava Tantra states: “Na kulam kulamityahuh kulam Brahma sanatanam”—i.e., by Kula is not meant family dignity, but the Sanatana Brahman. It is also said: “Kulang. Kundalinishaktir Akulang tu Maheshvarah”. Kundali is Kula, the Maheshvara is Akula. She is Sakti and He who has mastered knowledge concermng Kundalini is Brahma tattvajna and Brahman Itself in so far as he is a realiser. For Brahman is Caitanya united wth Shakti and Kundalini is Shakti united with Caitanya. To the understanding they are one and the same. It is only to limited knowledge that they appear to be two and separate.
62. One of the degraded castes engaged in work on the cremation-ground, bone-collecting, and the like. Their touch is pollution.
63. Kaula-dharmat paro dharmo nasti jnane tu mamake,
Yasyanustana-matrena Brahma-jnani naro bhavet.
The second line gives the reason for the assertion made in the first. He has divine experience (Brahmajnana).
64. Men of the animal disposition in whom Tamas Guna prevails. See A. Avalon's "Shakti and Shakta". A man who is Pasa-baddha that is bound by the eight fetters (Pasha) that is Kula, Shila, Moha, Lajja, Ghrina, Daya, Varna, Bhaya and devoid of true knowledge of the Real (Tattva-jnana) is a Pashu. The latter is of three kinds: best (Uttama), middling (Madhyama) and low or worst (Adhama). The first are those who faithfully follow Vedacara, Vaishnavachara, and Shaivachara and are not hostile to any Devata. The last are those who are hostile to the snayacara, and Saivacara and are not hostile Devas and act as they please in neglect of the injunctions of Dharma Sastra. The second class are between these two. Kulamarga is kept hidden by reason of the great number of these three classes of Pashu.
65. Lit. one with beautiful hips. Vv. 46-55 give the signs (Lakshana) of the prevalence of Kali Yuga.
66. The Ganges—Ganga.
67. Mlechchha is a term applied to all non-Aryan peoples, such as the English, the term Arya, according to Hindu notions, being confined to the people of Aryavarta.
68. Guru includes, besides spiritual teachers, others who arc deserving of respect. Thus mother and father are called Maha-gurus, and the husband is the Maha-guru of the wife.
69. This eating and drinking is the eating and drinking of non-Kaulas (see next verse), for the sake of animal appetite only.
70. Madyadi: that is wine, meat and the like. Harihatananda Bharati says that in the first three Ages wine and the like taken openly (Prakashatah).
71. Tantrika doctrine of the Kaulas, or Kulachara. As to Kula see note to verse 40, ante.
72. Tantrika doctrine of the Kaulas, or Kulachara.
73. Law of conduct.
74. Tattva: meat, fish, wine, parched food, and woman after purification by the Tantrika ritual (Shodhana).
75. Vide ante.
76. Sadhus, such as practise Shmashanasadhana (worship seated on a corpse), Lata-sadhana, etc., are called Kulasadhus.
77. Nana-vesa-dharah-literally, having different dress or sectarian marks, etc. This is often understood to mean and may mean that the Vamacharis’ open professions are different from, and help to conceal their adherence to, the secret doctrine. But another inner meaning is said to be, not that the Kaula is enjoined to practise hypocrisy, but that a man may be a Shakta at heart, whatever his apparent sect may be. Thus there are Gossains who are known to be Vaishnavas, but who are in fact Shakteyas. Cf Nitya Tantra, chap iii; also Niruttara Tantra, chap i; also Tantra-Sara, Kulachara-Prakarana, which says: “Shaktas in their heart and outwardly Shaivas, and in assemblies as Vaishnavas, the Kaulas go about in this world in different guises.” The reference is made to “assemblies,” because Vaishnavas worship in assemblies, that is congregational worship.
78. Vide ante.
79. Vrata.
80. Tarpana
81. Vide ante.
82. Samskara (see post, verses 83-90, and Chapter IX.)
83. The Jivaseka or Garbhadana ceremony, from Garbha (womb) and Adhana (placing upon), the placing of seed in the womb described in Chapter IX, verse 107.
84. Shraddha (see note, Ch III, 2).
85. The Tattva is ordinarily used in the sense of Pancha-makara, as in verse 60, but the commentator Bharati says that Kula-dravya here refers to these, and that in this context Kula-tattvas are five lands of Tantrika “flowers”— viz., (1) Vajra-pushpa, (2) Svayambhu-kusuma, (3) Kunda-pushpa, (4) Gola-pushpa, (5) Sarva-kalika-pushpa. The word “flower” is (as in English) used symbolically for the Ritu, as to which see Chapter V, verse 174, where the meaning of (2), (3), (4), is given. Sarva-kalika-pushpa, which literally means “the flower of all seasons,” is of any kind — that is, ISis not, as in (2), (3), (4), confined to the Ritu which first appears and of any particular woman. According to Kulachudamani No (1) is used in drawing on a plate of gold the Yantra of Tara.
86. Kulamargi.
87. Samkalpa
88. Apare tu yuge devi punyam papancha manasam.
Nrinam asit kalau punyam kevalang na tu dush-kritam.
The Shloka is Stuti-vada, or honorific speech and means that in former Ages men's intentions had result in good or evil as they wished, but in the present Age, whilst good intentions are quickly realised, from bad intentions evil is slow to result; for the Kali Age, though a degraded Age, is also a favoured one. The child himself may be a weakling, but the greater its infirmities the greater the Mother's help and favours.
89. Vide ante See Kularnava.
90. Vide ante See Kularnava.
91. Vide ante See Kularnava.
92. Sarve dharmah, all observances presenbed for the maintenance of the indivdual and community.
93. Tasmat satyamayo bhavet; that is, should become one with Truth, realise it in all his being. Bharati says that in this and the following verse Mahadeva desires to say that when Kali Yuga is dominant then Kulachara should be practised openly.
94. Satya-dharma.
95. Saphalang-Karma.
96. Na hi satyat paro dharmah.
97. Reatation.
98. Austenties (see Ch LV, 21, and notes).
99. Austenties (see Ch LV, 21, and notes).
100. Kulacara
101. Vide ante, note to verse 63, and Niruttara Tantra, chap i, “Ratrau kula-kriyam kuryat, diva kuryat cha vaidikim” (In the day do the Vaidika and in the the night the Kaulika rites)—a rule of Virachara only, as Pasus are, however, prohibited from performing Sadhana at night, as all such Sadhana connotes Maithuna it has been said—Ratrau naiva yajed Deving sandhyayam vaparahnake (Nitya-Tantra). It is said "at night” not for concealment, but as denoting the particular form of worship then done. See Ch X, verse 111. In this verse, Bharati says, a question is anticipated and answered.
102. This is an ordinance abrogating during the period mentioned the law of secrecy, which had governed the Tantrika Viracara ritual when the Vaidikacara prevailed.
103. Austerity, etc.
104. Kulesvari.
105. Asrama.
106. Diksa
107. Puja
108. Japa.
109. Homa.
110. Purascarana.
111. Vrata.
112. Udvaha. For this and the following, see Ch IX, post.
113. Pungsavana.
114. Simantonnayana.
115. Jata-karma.
116. Nama-karana.
117. Chuda-karana. In all castes the Shikha or tuft at the back of the head is kept. The Kshatriya preserves also the Kaka-paksha (the hair on the cheek).
118. Mrita-kritya, or Mrita-kriya
119. Shraddha.
120. As at Gaya, Prayaga
121. Vrishotsarga-Shrtddha of the second degree, the first being Danasagara (Ocean of gifts), the third is Chandana-dhenu (Sandalwood and Cows), which is performed only for women who leave surviving their husbands and sons; the fourth is Tila-kancana (Til seed and Gold).
122. Sharadotsava, i.e., the Durga Puja, in autumn (Sharat), the vernal (Vasanta) worship being called Vasanti.
123. Yatra.
124. Griha-pravesha—that is, entering into a house for the first time to live there.
125. See chapter xiii, post, verse 166.
126. Tithikarma.
127. Griharambha=beginning to build a house, laying the foundation of a house.
128. Pratishtha.
129. Divakritya, Nishikrltya and Parvakritya. The first is any rite required to be done in day time, the second what is enjoined to be done at night and the last as what is ordered to be done on special occasions (Parva) such as festival, day of eclipse and the like.
130. Naimittika=That is rites necessary for the attainment of any special object.
131. Feminine of Mahesha=Great Lord.
132. Sadhakapranaghatini; that is if the Sadhaka does Sadhana with a manner approved by Mahadeva then it leads to his death.
133. They should be poured on living Fire.
134. A titl of the Devi, meaning Mother of the Universe (see Lalita-sahasra-nama, verse 69). Devi is also called Holy Mother (Shri-mata). In a technical sense Ambika is the name for the first movement of the Vimarsha Shakti.
135. Occasional devotion.
136. Vratya=a degraded or disqualified Brahmana.
137. See note under ch iii, 84.
138. Kula-nayika, used here in this sense (Mistress of the Tantrikas), though also denoting the woman worshipped as Shakti in Latasadhana by Vamacharis.
139. Maithuna purchased at a price (Kraya-krlta-maithuna) is greatly condemned.
140. The departed Spirits of the Ancestors.
141. Kanina=son of an unmarried woman. Kaninah kanyaka-Jato
matamaha-suto matah (Yajnavalkya).
142. Observances of Kula worship.
143. Shiva.
144. The departed Spirits of the Ancestors (see note, ch i, 20), for whose spiritual benefit Shraddha is performed.
145. Pinda
146. Title of Siva (see note, ch i, 5)
147. Title of Siva (see note, ch i, 5)
148. Maheshani, feminine of Maheshana, title of Siva.
149. See Woodrofle’s Garland of Letters and Sakti and Sakta.
150. Used in worship as Pratika or representative of the Devata. Each Devata has His or Her own Yantra. Yantra which literally means instrunient is the instrument by which worship is done Diagrams (see Ibid )
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