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The Kularnava is perhaps the

foremost Tantra of the Kaula School

and is constantly cited as an authority

in Tantric literature. It is worthy of

close study by those who would

understand the tenets and practice of

the tradition of which it is a Sastra.

The Introduction by SirJohn

Woodroffe (Arthur Avalon) gives a

concise outline of the work.

Sri M.P. Pandit who is a keen

student of the Tantras and Vedas has

rendered the work in English in

eleven chapters. The Readings are

free translations—with annotations

where necessary— omitting technical

details but preserving the spirit and

! essential import of the original in his

j

characteristically lucid style.

The complete text is given in

Devanagari for those who wish

to study the book in the original

|

Sanskrit.

I

kulArnava tantra

Kularnava

Tantra

Introduction

Arthur Avalon(SirJohn WoodrofFe)

Readings

M.P. Pandit

Sanskrit Text

TArAnAtha VidyAratna

MOTILAL BANARSIDASS PUBLISHERSPRIVATE LIMITED • DELHI

Reprint: Delhi, 1984, 1999, 2000, 2007

FirstEdition: Delhi, 1965

© motilal banarsidass publishers private limited

All Rights Reserved

ISBN : 81-208-0972-6 (Cloth)

ISBN : 81-2080973-4 (Paper)

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BUNGALOW ROAD, DELHI 110 007

PREFACE

Tantra is a major development in the evolution of

Indian spiritual thought inasmuch as it represents a

determined attempt at reconciling the apparent points of

conflict among the different schools of philosophy that

came up after the age of the Epics. Tantra seeks to

synthesize the monism of the Advaita with the dualism

of the Samkhya, enrich Jfiana with the rasa of Bhakti,

join Nature to her Lord in the person of the humanindividual, harmonize the claims of the Spirit with the

rights of Matter. It recovers the lost heritage of the

ancient Veda which lays emphasis upon the commonaltyof man, Nature and God and the equality of status

between Mother Earth and Father Heaven. The principle

of Tantra is to reject nothing that God has created, to

utilize every means to raise the human consciousness to

the Divine. Unlike many of the older systems Tantra

is highly rational in its approach; it asks for no faith in

advance. It is a self-verifying science of the development

of natural energies into their supernatural terms leading

to a cosmic enjoyment of life in a spiritual consciousness.

In a word it is the highway of mukti and bhukti in the

highest sense.

The Kularnava is an important text in one of the tradi-

tions of Tantra with a pronouncedly practical bent of

thought. It calls upon man to wake up to the rare

privilege that has been given to him, e.g. human birth in

which the being becomes conscious of himself and is

offered a choice : a choice between stagnation and rapid

progression towards his Godhead. He is warned of the

consequences of losing himself in the rounds of transient

excitements and pleasures He is also put on guard against

the many pseudo-paths that abound in this world. He is

viii PREFACE

asked to purify himself and told how to do it. In un-ambiguous terms he is told that a wine-drinker is differentfrom the drinkers of ecstasy; the union of delight isbetween the ascending Sakti and the presiding Lordabove, and not between man and woman. In issuingthese warnings, the adepts of the Tantra would seem tohave anticipated the modem turn of mixing up sex withspirituality. It is a pity that a text like this has not receivedadequate publicity in the west where tantra-enthusiastsare on the wrong track.

The Kularriava prescribes the modes of preparation forthe high quest; it draws upon ethics, religion, philosophy,yoga to elevate human life gradually to the level of godlylife. It comprehends the multiple personality of man andprovides for the healthy growth of his mental faculties,purification of his emotions and passions, orientation ofhis^ physical faculties through ritual, japa, mantra andupasana. Who is fit for the path of Tantra? Who iscompetent to guide the novice on the double-edged razorpath? What is the responsibility of a Guru to adisciple? These and other relevant questions are raisedand answered in a satisfying manner.

An attempt has been made in the following selectionsto present such contents as are eminently helpful to theneeds of the awakened man of today. Portions relatingto rituals, technicalities of special types of japa, etc. havebeen kept out of the treatment so as not to tax the aspi-rant of the present times who has little time or energiesto devote himself to those practices, especially when it ispossible to achieve the same results by more psychologicalmeans suited to the modem age and so elegantly presen-ted in this text. Definitions of most of the importantconcepts and terms in the Tantra Sastra, as given in thetext, will be found highly educative.

M. P. Pandit

CONTENTS

Preface vii

I. Introduction—by Arthur Avalon (Sir John Woodroffe) 1

II. Readings—by M.P. Pandit 13

III. Sanskrit Text—Ed. by Taranatha Vidyaratna 129

(Pages 131—143)

sftmsrr i ftid-wr^qd'fcrq; i i

i ^f^rr i *rrgwr

f^srr 5T dTctiifr^ <gfarr: i a^rf^^TîsTnrfii

»rwRd*i; i arr3:niMcbK', iif^T i ^dq^vrr *R«r qv^rtn: i

^crrq?rYt^*r ^r^r^qfxr: i fcr:frg^r gfexr: i

i fadr i^t^s'snfadT sr ijfad: i

g>^T£ppl^fT^tqg^5T*( I dxd*IM*fa *irpd>KuiH, • H<im4arT»t

fasrr wnFdrfaqrsr^ jjfad: i dxsrnr^qwq; i arMTsg^fcr: i

gfa-a^r jj^rugn-

1 arid csfad i

arr^^rr £fatipq; i da^^rmqqq*!; i q< d^r fa^d^H, i

dxd^^q dqtddrfa dTffa i ^fNrdrfafawt: fa»Tr ^

dxdaUit d 5TT*nf I

fgcftir ;jw*r*r:

(Pages 144—158)

cpra5u rgK«r^ arc(«rf«Tr*mr5nwr5W wt^ hot: i

^grdRt^ 5recd*i; i StBdPTT tfaq^qm : i d?fa dVrdtnidicuH. i

^dT arfa cf?5sr«fq?r: i <j#*r?q^>drvqrar^ i

qiddqrf^dT ârrdR^rd: i ar^qrfa âTsr-

diKîrf'T i •je^srrdrfadiTfaPd'jfa: i ^nrqrdfftcT:

^rq: i ^srdqr^rdq^ i ttojqrtr^q *r^fa: i

I c|>«SlH'ixi(»il*W q^®qcd*^ I ;J><tflall(<rft

X

wqqrvnr: i <jxy>iajrA aranr i ^tqgdr t^g

^st: i wtw »tar<*ra>q; i “ q^gfaTfa- Srsgqf^T ” i

jngaqragfjpgic^ ‘^gregsFq sn^ri^g^ i CT<rrcqcH<witfui[£)cf

i qrqfsT^tTrsTr »t gâM^qf^r: i gqr<q»Tr

Hl^»im qfjareasr^R: i ^gnftsrr âfg^ i fqsqr-

aT*f*r3r**q>r<qr ^55vr4?«nvir*rr g>?q*Tn i ^m-qrst jfrgrf^g

i f^srrcftsmTffr^rrf'q jjr^Rg gr^rirq i

gq|f^^f;rnfr srrqf^Rrq i ggr f^rrar gfa: i ar^t tugga: i

g\Hr*r i f^vjTsrr^firt'T q»gqg>RR[r 3>gq;gq; i

g’^vrqf^^rfiT ^ftrjnmrf^r i

(Pages 159—170)

3r^cgfMiq&t»T: i ar^^f^run05rrqfh*iVq<g*{ i gr^vgf-

u1,t,dTq y^wîtqgfq; i qsgg&vq-; q^rr5rrq'c(qf%: i jig

gr^vgf^rqt-q i Mt: g fulfil gigwggr: i amgra-aMq>«*i. i gr^tgfwrrq'gsg^T ifrfnqjrsf: i ^rgrggifa-

3^vgfw=rrqTa ^Wigf^T^qui^ I ar^gfKTrq^rrst qftr ^g-f^rqKqnrq | gr^yqft^rqt g<6*j<arrft?q i g^vgf*«TTqal

t i gr^vqfMtaa-i srwrqTar ?jffc^qrf^^grggn i an^ra^Mm

-

1 gr^qfwiTq^q ?T^gPTrg: I urm^qvq cftq^q; |

cre*r faraiw?qnqg>tg*j 1 *jjgij i grarrsf-

q^gmjprq^gr fa«q*«*r: i *g*j?aTgqtsfa qrm^q?g qnrfNr i

qqruTOTgqjf^rmfiw: qicsrfrr i qmr^qirda : *gq^frsfa

^gdi**iH«irftiq>r<Y i qqrcngrgaâaw ftgrfw^qygarg^ i

qqwmTaFTFg^g srtfqwgi^tgn i g>-g,rfa %g--

WtqTjqgqfSr i wi«nqHm: ggfgrai: i qrar^q^ggsrar I

i qmr^qiFg’r »jf^T^f>d^: i

XI

(Pages 171—185)

i tRnrrfrr^si<^6ij<^qf>r : i nrror^f

sFrfarfsTvwj i ^îf^rm; i Tdrerieftaf «ftqrfqrrfftTv-

i ar^qâi^rfr: i trsr'ftsiFn-m: i ct^ prfipin- imr—i ini^^r; i «ti5-<K^m(^^nd r: i dr «fd

i wqifcMo^fawfajpraft^r: i fTOfftr^ndr

ew^wn: i îrf^vnjciTf^^: i gqT<radvftwT>jtTq»d4 : |

firdRn i HusîHHr^r: i ^rmvmdrf^r i i

i s*rrfTS*rrarrfSr i gRunr«: i i

fd’nredTr: i srnrrfita ?i^d ^rih : i viii^stirnnair; i

i um^d^dir: i ^f^rr«T»T?dT: i 7nra*3rrsTrfr i

Rrdwrur: i *T>d«^rmn«^ r: i arrqnrffrytrreremgnftr i

^ddi«rkffr: i ^ddRirrfrdrdr: i i *n<j*>r?*Trd : i

i 5Trrd^*rrdrfd i arj^rftwymMH, i

fîs<(,<»tMi<ri^ i gsr^tf^ 'trarfm^H i ffr? :fegcrsft^yeq rd*( i

«î*llir^*rr«r»j8c^l 4wA**n»i*ti

• cK-m sr^q^sr^^rr i jrsprfr

35srr*r:

(Pages 186—198)

anuNMidif^ww: i amrrtvmqw^dr i amrrefaqfruiwr.

i amrrôulr^r: i &q

h*k: iitt^tfr^?rB*if»TRfcTWeprf: i drv^YgqrfsTHfareiwrc: i

nfui^cM^r : i ^<6i<^siH«irirmFd i

hii^^: i i ^far^tfsrr^r *r»dnf^r i jjbzt-

^rnwrf^vrrdq; i ^Tdtr^ ^wrf^rarftsrr fc*rfo: i

fSrf^ni; i i fadrsr^ fûr ^tprrd: i

•Tjjr^rrgrwTPd: i q*daru% frerdrftdfd : i drsmrr#i

i 3>«^*ir*n^ ^tar: i g^rrsird?nfir

xn tJ>«l uTqd«r^

i frqt'qqrf^tT3'SRw^ri>g arfafafirqqRrq w«t>qr i

amrR^frqq i ^rqqgTf^q cp*sfoq*qTq?qqjqT i arsqqfq-

fag^q 3*gfqq I ^STsi'ocr^qqqr^q; I RT^pcrq; I q^^r-

oq

^

qiqr^qfqq: i spptr wfqcr: ftrqf qr^rq i fq<j^qr#-

cprtt *mqr^ st ^q: i sr^roO^ri' qsiqRt Eprafoqq: I

qrqq>rc* f^srr *mr^5rrq#toq<qq i sft*Rrrqfq ’jsrrqqo* fqsn-

q?r 5T qqq i cjfrfocprqRra^q qrq: i arqfRgq-

<5*r^tqr q$rq ^rq^fci: i qfterqf qwrqRqrast sRepqrfcq: i

qrsrr^q^wr e^qqqf^qgfq: | aRTRgqRrr q3=qq^q£rq?t

5Trfaq»R: i gvqqRRq fqfrq«**mq i qr«r%^fr fq^rqo^qfrr: i

qqqqrfnqt fcrfrqsijqqfq: i wrqqqq fa%q^srqq; i Jtqqqq

fqîq<rtV«tq; i

qg-

(Pages 199—210)

g^rq>?5fmq[ i sfwyjirqr ?qTsrr?T5Trfsff?r^qqq; i ^ftqnq-

vqrsrq i amqrfsjqs^f^;: sp^sqr i amqsjngqopR: i ?qr<?r-

sjfgqqq-' : i qfq*jPgqq;R: i ôq^r^q^r?: i ^q?jf«jqq*R: I

q;qrqr q^^^qrqsqq^qr i qo^qôzjqqpq; i q^s**^: i

srrqRqrf-^^q qrqrfq q^qtrr i qqqsrsqfaqR:: i aRR^q^fr

qqqf i ^rq^qq^j^q^rP^^rqq^qqq i q^req q^qqcftqj^qq i

vq^^r: qnsTr q?OT: i Epqrfâ^r^qqfat grew i qrf^-

qnTfqr stsr qfo*r: i affqnq^q q>95r5TrqrfSr:— arqq^qqqq^r-

5rm?j?iTqqaK?rq^qTqrfq i aqq^qqqfqqjaTrqfcsr^qkh^-

srqqj^rqrqif'q i qopRqqq^sr^rq^T^Rnqq^qq^snqrf^T i

i JRTefcsRTsqftrq-

qqT^q^rtqq^qtrw^rsrrqrfsr i qrq^T^qqqqsqr: i 3Rq°t^

qqf^nsq: i anqfaftqs^: i ^Yqsftq^q: i qrq?jfig;qaPR: i

qrqq^q^q : i fôqftr^qRrqtq^q^qrrq: i êqrqrfsrqsq : i

q^ruft ^qqrrqsrrqr ^5: 1 qr4qqo^ ^sqr?rqq?q ^r ^sq-qrf^T 1

q?ftcp<£ST5t » PrqqrjJfR^ gfqq: 1 q^qqs^qqRTr^qqq 1

gôrsni; xiii

i q^njsrrfcrftr: i ^<id«WVvr: i grrqsrrqiJ;

fa-qq: i Tj^-tT^F^frvirrsTn; i

FTCfTlT 3555RT

(Pages 211—222)

^q: i qgqqrqPrgiq' : i

?T5xT5c 5TTif?rriT?^ : i qtTqsftq^sftigT*: i zfrfnsfr <* fc*sjqr?T?crP

qrfcrrqfq: i qcrqfcrq^fngr*: i ‘jcTqfrrwPâfrsTr^î qTsfcrr-

rrs^r: i Irqqr^q^fngj*: i iN’qrsfsrfNxsrrsTSTR ffrsfsu"?*: i

sfraqrof^q q^rrsrr?*^ i ?r*w*T<«r’Rrf^q»«l >&k: i

•rfc^nqrq^* qr*f5rrq^: i g^nOsrr qf^rqrqrsrPqqrq: i

zrc^pftsrr «rf^r^ arsrqjeftPaqq: i cp^qâfpnq; i ^q^q-

^rsrq?5r: i ?ra=^: qrsTpq^R sprrM^q qpqfqfq; i aqftfpcrrqr

îssrrf^rr^sT wt«rsT*T i srarT^r arPsT^f^rrqr: gqrqr: qrsrf^w: i

^?5rea’«!rfcFcT^*r5TIp i arj^reûrP^rT^qsr^ i

“ ”-

srfcfxTqjqsrn •^rarqqr&sgîyq: i

“i

q-:j?;ftq'wf£Fcra>q«T*( i qrf^qqqqq^r : i fsrqrqT^srqs^'c i

ftfa^rq^r: i sPNreqrcT^ttqrsrq; i 3^: 1

Ort^^q 5F^c^(5?frvr5T*i; 1 âfq^tfrqsrq^r^r qs^q 1

q?^?ftvToTW<+>f^ qs^Tq 1 sr?fttrsTq35T'iT 1 arnqrfsf-

ciM<?iqtqr ?sjsqf^5 : 1 cTtetquartsrq^^ 1jj^f^Ysrr ;j^«r:

^qfq?q qrsrf^q: 1 qrq^r^rf^jfrrit f^srf qr^ ^q; 1 q?qsft^T-

q^qr^r ^tq;, qr^rq?^?^ 1 cp^crqtgPrqêr: 1 Pôqrf^^r^r

qrqqq jtPqOTq; i arfcrPt^qrsrfa^q: i >jqfPqpq-

gcrrsrr qrqqqjR: 1 qr^ ^sqrcfYqf gfqr: 1 P^serm ti^n, 1

q?r^qr5:rq*t'f?q^fq q>asr: 1

3TETCT

(Pages 223—236)

3nqrqrs;q sr^rqr: qqr i ctqf âsrcnfsr i srsq^r^ft

^jqqrqrfq i ^«pqreraR&t atq: i arq^: Hjjffrsf qrôqT i

XIV

^cfr^sr aT qrsr g>Tf5qfT^ i Trsfmir aFfe^gnM -

vr%i<j|f^vii^ i grfÊ’^rg'vrrrw h, i ci^r qyjiftrRRq^r: i

qifcd^cftspi; i ^5f?9TcTi5TT ^rfâFîcRftsrf êt: i arêr

rrhF ^qqnrrqqrf'^r: i qfrfoqjfers^rqf îq: i

^tqr i <J»-*Mr: i qfsRrqfrfoqnfr: q*Pq?<rsTg; i

?r*T<Rr*n^^m^ i qrwrEft g?rr i RRrqtvssmg^TRrr ^<#t-

WdTRpr^t Rj*nrr: arera^siT: ar^t i g^crîrwftraTpTwrf^r: i 5rrw^m?*m*iif5T aroM'RTRr i ^T«=cftv^r^T-

5r: q?t(efq?r 3^tr: i f^rnra-: i ^qqrng; i

TravRvir sTrfcr^q^qRrqr «rm: i s^ftjjRfgq^qsrfaffcr: i

sm>t: ftrcTWiur^Hefrc# ^3:

1

^fosTSTr fqqqfcremrnr-

jftnr^ ^mrfvr: 1 jptjj*

>

qwr^rvr^rft^ 1

strr vi<y«r?r:

(Pages 237—251)

sq^Tfqiâr |f^rv*R( 1 gaprenmq; 1 ^bft-

OJTRq; I a^ST^R I q'Nlfar^W'nR I WqrfWfmq; I ^ftei^n-d-

sjsptr 1 ^TRrfvT^sm^m^ 1 5ftqT<qq*qR*rsfR*^ ^ctstt: i

1 ^qfq^feirsn'^rR 1 q^dxâii^

^nrpnf^x^; i qrforq^ r qWr ?ra Rrwr 1 a^rireq- fkqff-

qgs^ 1 vjftRTcq'RMrcMHt^^q qRr: 1 ^tpo^rttr afq^snxfî*^ 1

I 3Tf\Tqq5Ci»1t ^R3TRR i 1

$><rt4t f*TgraiRTR 1 aW^RFRiT sr fafasf far^vr: 1 qtfrRqqfg;

5!% 1 q?*rr: 1 1 qf^r-

F^r^r: gftrq: 1 ^wsrqqri) <ftq: 1

$>gMqreraT^ sftq: 1 ^rsrf^fir: 1 eftredfr qgerrqq^R 1 ii^r-

fesTfotfir&qfcrT ^FwmWT*: qôir: I qmfsjETsF ^3:

1

cfmfgjrrsr^q; 1 q*4<qTqrfiTq>rftf»T^qqg; 1 ai^rf^ranf^rr

q»^qnt <ftq: 1 ?TtJT3 q>qff&r q ^qf^r 1 a^rar: gwqr^1

XV

3*e*rcr:

(Page* 252—266)

3xPTTf*^5T fsrr fvrf^vrr i ijwnTT *rrfM^r qrasR i

^grrm fV^tMTf^fiT^qo iq; i arr^^r s*nr vr wan^srr sj»prf i

g^rmr^ i flq rfa gt^q4 ifrfMVg^rr i

g;5rr*?'j|«mwr i i =t*t-

<jmpft<j3TT i 5T«ftw*: i afam rffr*i>u i cpTr*)°ir

5TT*rrf^T i g>Hi>fl>^'Ji®iH<r« : i aprr^tg^sinR^x^ i qnii°n^

of^^tiHYsrr g;irr i cnrrr sTmrfrr, i wrf^r-

ijinf^fvr: i g;wrq^?r: i ?R<j3Tprr qi^R i srqfirgsTnfjT-

®rsf^wr,Tn i t) ®ii H[Hil«i f^\ii<r|s>x( i îtt4

=r; i f%r^T5=tzf g^rr cpnrf i *rr^ i

êr^Tr^^R; i arKiK^^r i y><yire*fir^M«i*i, i

h r« f®-H*j«i r i cfcjRTf^f4*jsr<j5TT i grfcp?«n^y^rtiqr-

: i fcftqrnqiSR i i fa?rr =erifc

5Tif%r*#>i -rvj»i i ^>c<^5Tra?i'Hr i

&jfraRrfirftT?rr ^^'j^rr'T^R i argw$ q^*r\ir sq^rm i

qoftsi^dTdrsrr >j3TPT^r: i f^TRfyZT^rfsrtr^: i ^ ifa4)-

i i jsrfiiifftfsrîisai^ i

• *nfWl**< ^q+»<dH i srfWteppq-

cp*R^ i

'SC'wm:

(Pages 267—278)

3njrnrq>lfe5q>nT^' wtiîn

g^TPTT Eir#5qq^qff&T | sft^

sP*T5T:

tb|?!^r*nT! I

5rt?rfWwtf^vn'«Ti(1 ciR-t^ s^siRirnff^r w i jar^rnS^

gnjcTrf^HTîT, jfRiw i arp^TTfreq âgomiMfcrfrvr: i

*j>wrf*£cml»1 I 3Tanf^sd 1 fîfffls^êjKI ; | 'q^HVir

j qftf^P^r ^rfr: i qg«r: =r

XVI

^3 i faerr^rf^fsT^r: i jjqff^qqt sftgcfdhkqn; i

?pr srriJTr q vrr^q i q Epasfiqri; i

^q-ifwg-oTf^T^vr: i grsris^^T jj^=rrf^rcT : qsq i gr^qf: F^qq-

: i

grmr: fcqq: i arrqqrqrf^tf^ i 3^^ tld

st sprqf i sTTsrrF^^sft^^sTfsT^vr: i fS(q& sqHrfrf^fqVr: i

qqf: feqq; qrg^qr: i ?qtqr?q st qv^sq-i^ i jjfos^w: i

q^tfecHrst r RrqftqTrrf^q^ g^nffsr i q^rqrqqjq^qqqj; i

q>r^ Fsrq^r^q^t i qrq^rqff&r i jjqfas^qqqr qq st <ftq: i

jj^rsâftfqqqrq; f%q qq: i sftxnqfqrqT qtqsftqq; i q?qfr

$>g»Rff^rsqr5oq-: i ^qsRqtTRqrrKrRqirTiT^qr ^tr: i jjqvrew

st f^t^fd : i q^tf^qr^q-

qrfcTcqqjqtpfr i qrfcrqF RiqftqTTR; i

auqrwT RTRTsqr^ i jprfeqqrwrqT* sp*rt^ i fî^ m i m 3^

RT^STtfcT I

JJ^TT 'iwoiî

!

(Pages 279—292)

wtqr^qTrqr^r-rRq; i qr^qrr^qôTOqrfq i jprr^tfqx-

^rp^xirq; i Tj^rq-Fq^q^tsT^q’ Fsts^t i wâRT^q' R?rqr i

Tj^-qFq^q'fcrr i jj^vrfoFdqic^q; • 3^ st rw qt^q i jj^qsq-

qf^qrr^t s?fq; i sqvd ©qTfq qrrqfpfr i srrf<rd q>d 3 i

jj^T sq^srff^ arsq’g^rr q qrqoqr i ^qqrFqrqq^^^q w q>r?r

smuxgfq: i 3T§;q qrqqtq3 i ariwf^^q 'R^fqvrr

jj^-jrsjqr i jj^Rjwqrq^?^ i fd-dtgtrr^'T q^f qr^qiqn, i

sftq: i 3^fr5^>*rP)T dqqff^r i jj^^qTsrrf^fq'STrRl'

jftq: i jj^rs^rwq°T Tqqftq^1!; i ^fqqqqrqqq^ q^qffsr i

q<Sg?5<q3 i fqf^qqFqsfr 3*%q-st ^fqq: i 3ft 3s*

^^q^fes I ^qff^TTFssTVTTsr <qT;fqqiTqff&T I 3^3-ddq

Bl^ 1ip^qq4 T-qqtiq qvôq^ i 3^T^«(t5f q 1

jj^x^jttttc^st ^fq: i 3qfaT?5f^t ^Prt: i arrerq^rqfqqq : i

d«,a,MH3;: i *i h <-qi qq^qqrarf&r i 3+ 5Ty i(H<+>r?rf^Tqq:1 3^ “

qrrqqr^qrcfa 3^3 1 ^rrq^^q^ 1

XVII

3^>r?T:

(Pages 293—307)

cr^tffa*qw<rTH; | ^r^fVE:!T^5Tu i H_ I i f»i <r-

jpiwrrfa fsrq?q q* t sft^^r^f^wj-

i sftijCr: jfoRT: i Jj^rqqô)^: 1 ^qq^q-

Tj^drnrâ : 1 Srgij^rswrmrfa' 1 wH^rg-'TrwsmTrfcr 1 qrqqg:

q?r: qrergqxf: fqq; 1 smfpr q?msqrjfettnqTqr i jj^rfrrf^T-

tqr^ qrqrf^^rrr ^sr^r: 1 fTWarr^ f^srr qfafnrqrqr^ st wftrer: 1

qqqqrqq^ Jjwsqr 1 q^fqqr jprq: 1gTTTffq%pep^|: qnjaq

<J5T?ftqr 1 “ jpêfsq* sr^ ” 1

3^*rar:

(Pages 308—319)

<>8frf f^rsrr q qY«r: 1 arrqpf f^rr ?r <tasrr 1 arnrrtfq*-

iq^rqr 1 ^tfw^q q^ f%^ qtn:, wiwrft

gfaxr: 1 qsqrq^qfqfa: 1 arq^tafq ^rrqr Jj^flrRrtfr: ftrerr-

’qcqrf^qrfqr: 1 arorvwtqtq^^r <ftq: 1 wqqqYaiTrsTsqqjjq^q:

a>r4 : 1 fVqq^tafrrFqf^r: 1 qrjqfwsqfcr^q'nq; 1 ftr®q?q

jj^ q-ftarprrq; 1 aroqrf^r^T flr'qp’rf tfavqq;, qcârmrfcr q 1

aqqrf^^q aq^qrq ^fatqq;, ^qrqrqjfWqqsq i ^q^rf^r

fârr qrsmppqr^sT ^<fKt$Trqrc£fovqq;, qârmrfsT q 1

qfaqqrqrgqT^q ^»?rr aqqf 1 foqrqqff^^q <’^tt q<qqr 1

fir^ fs^qr^tpr qqqrfc^^q arevn 1 fqqr 1 ^c^raYWT

fdrvrr i fSr^qqfq^qfo^qrqrfar 1 ^q^faft^rr 1 qrq^Yairr i

^T^tiPT 1 efta icfla d "tr^sr qsrteftfTT fgvrr 1 cftsrr^^m^ 1

efta rl «i.l o^djTdiq | 3i l<ri crtî fi^*ti^5T atq?q M'd a?*tT! I q’tfeqft-

qtWcW^rq; 1 ji>^qrfiT^q>: 1 nig-tfYr^qj: 1 rftqq^qqssqt

^wfqq: • f^r^rfqâ;: 1 .qyqrq^srr:1

^fqfqcRnqr

q«T5TT 1 qr^rpq^R^-q aftasq f^fqvq 1 ar^r^M^ f&faqr

gf^;: 1 arrvqf faqr qftfoRFrqr q qfqq: 1 ijq

xv»T*w*q?5t griftr^ sr f^?r^ i

^fVcT^JT *^4 ccj t-M cfl sfrq; i «(Y%cRrz? Rq:q^raf> qsrjf i

wq^5irf^> i g^^tflTcT^cf g^B c^H. •

ftwn: rtr^r zrf i spnf^sTTcftJTr ?jffcf*f5r: i ar^sr f*RT

^nrr W1>Jii Hifa^K: i

'3w6i«;

(Page* 320—332)

^xKU|* 1 3TR*R d'BcZTH. I vmfaff^

«rrvT5ft*r*^ i q^Rr^rfa- i qq>R5Rfa.gû R-cfav^r-

ftrf^;: i »q<q«4*uMm: ftqj: i »jafe»uir ;%F&TRi?q^R ^rq-

i RSRRqtfr ri^sfi q^îM^qi^^qc^cir i jjôtwtrsr:

R^ftrf^jq: i arf^fy wimiho^Ti i

*^q: i 5^fR^°Tr<t RircRSRTsnfiT i;%TrayuiqvadK-

arqq; i f^rf^wrRTf^r i ^tqsmrg^rr qrfoqr i OTrfqrcTJrrf^r i

qr^n^THi^T i faf^crra^ srqr^sTTfif rriJr; i gpiipnmnBUi i

qR^r fw *=*

3

>U‘S foô-fl *Ti »t

:

i ^rqvrfqtf^sr qiuimmt f^f^wr: i

RR4qT0u*uH**i'iqct>4: i qTRTRTRq>eRf*T i ^qr^rrf^^c^R^r-str: qqtf: i r^rt^ «ftq: i cfrfyHdis4>fyqdrfrfrsTr%iRi <rt i ffjf^RT,

Rtfr: ^’(pvMo.xi i ^ qT^fTTOnqRr i RT^r<r?RnfR:

hv»cii<o^^ i ®i*& arîjsftf^rRR': i qqRRT^ arêftfaqR : i

srqf^Rf^vr: i i ^ft'4>&RR<p: i R^rr*rf*

f^jjn«T fasrr stqf i ^rgsR^f^RRo-dt fcT«hg* : i

R^cToRR^R^qTf^rRTSq^RT; I I RSRpiTf qF&q)m; |

d'RaafR f^RT st ftrfig;: i rsrtrt q*r rtrjrt: i anranfr

qwwRafiirf^T i ;j*»q<ui*r& RTrsR i i

(arqjR^R^R;) i fR^qsR: i ftrgfcngR^: i f^r^RrvqsR: i

fe^gf^R^-: > ftngrftRSR: i RTYqftrgRSR; i htvrrivr-

R^t: i Rrtq^fR^Rsqr: i RrnrrftRfir: i gftrg;%^R5gr: i

^ftr^RraTRsR: i gf^Rjftr^Rra-j i gftrgjftR?^; i arftftr^;-

xix

q^r: i ; i i fasrtfsrr q^rfo i

srnrerq ppq; i qwmr sT^RTf^nmirr: i *rffcqqq( i

Srqqxrfwg eqsnfqfeq^r: i qrvqxrftrawrqftaT;* fafSr: i

^95Tf95â>q; i sqqwr i âft^rfaqs#

fe^rf¥^^rcr sttF^t i fa qwqwrînwqfr fcr*$q>: i

srq^r^rarf^ faf*r: i ®rqwiM rf^^^xTf*r farw q^rftrf^;: i

qlsrr 3«c*reT:

(Pages 333—346)

cpr«n*nffaqT5T^ i 5Tq£tqrfqqfaqn’Tq>*rq3 i ftr^pfom:

cpf)r^ i ftr<SR5^w q^qntffa-f®: i sprierRtR^sf

q*stq>: i fa«qqRq*Tir*frq srrq^qq; i ^qqivRrmtf xro^r i

5PTtRT<(t HTUyptR sdMWqfa I Saftjjqjjqqjqffirr: i !tar

qqtvrfrqqr: i qqqqT^q-

sfWfrsrsTr i qsxrqrqfaTtfq: i

TI^li^ rWii6<TfiTqtT: I | *arpqfaqq: I f^^r^q-

qrqqr i g^rrfa* faqr wr^Jraf: i wfrqcpvqrsriTq^rf^, qTtrq-

qgpRyq i *nmwrr^5rqio*rf"r, srrosnnprcfsr i qrqqwrnr-

urq^rfo, qwqqqqxrq i qifcqq>R i rsr<*>£, arr^tfa^rr i

?r3rr<0^r qvrr^r ^rf5rf^$r«ir: 1 qxiqrar^Raqf^^ftq^qd : 1

faqVfixqrcqRn'Tf^fa : 1 qrforqq^r stqqqffaqrqqr 1

qr&irffg axr^Rxsjrpf H£i«?i<M"-qKuf^«fr 4>xfoq^ i arfqeqqfaqr

fasrrarernirsTq; 1

*p<r?tT

(Pages 347—357)

uT^drR^: t 3^: 1 arrsrr4: i arrcrwr: i

^faq?: I <rdl 4t 1 qjjJrq*: 1 <sftsrrq: 1 ^T: | HgPtqv : i

qg: 1 rTr) 1 ^q4t 1 qq^t 1 arqtjq: 1 <ftx : i <£rfoqr; 1

frr«rq>: 1 qq=q: 1 faror: i qtfrsft 1 qrfa-a: i qrajqq 1

®rq: 1 *=d>q*( 1 sqrqq; 1 1 1 3^x3 1 wreqq; 1

xx cpqtfqq^

sgfcr: i i arpm: i stpht: i i qr^m^ i

?pqqrq: i arrqrrq: i *fftr: i amrK: i *Oot i arfa^cp: i

aqi^r: i q^r: i ^qar i ?qr^r: i 5?rr i arafrqrosr i his^ i

i i arra-qq; i q^ i ^r i arqqq; i qrarq; i

anqR: i qrerq i 'j^rr i ar^srq; i frtfqq; i q^:

arr^K: i arsffcr: i 3*^3 1 *jq: 1 sftq: 1 q>snftq: i

sf^^rq; 1 qfe: 1 cRqqqq; 1 "^^H. 1 5wr<$: 1 qrarq i

aqrfea: t g^TERqq; 1 aq^R: 1 3?T?Rrq; 1 aqqr^rq; 1

fqrq sTq; 1 ^Tf^srqrqaTq; 1 *tfW?1q°iq^ • ^r^ft^fcr: 1

arqyasrq; 1 anjrftqRqq; 1 q^jft^Rq^ 1 qaq 1 qr?rq I

arrqq^ftqq; 1 arofq; i 3tbt^te4'3 i q^jq^>: 1 1

1 afrqq; 1 $raqra: 1 g^raF: 1 q?J^^. 5^**'**Tcr"T_

f^T^q:, aqrrqt^ qrefa^q*q 1 3?aq^q f^rfq 3^tr 1 ar^vqf-

qrrqqr^r^qqrawqqqr: q^3 *

qqrerffrfr ^^ftqqq; i

I

INTRODUCTION

By

ARTHUR AVALON

INTRODUCTION

The Kularnava is a leading and perhaps theforemost Tantra of the Kaula School. It enjoysa great reputation amongst works of its class andas such is constantly cited as an authority. TheChapters of the Text here published numberseventeen and the verses total 2058 according asthere are included or not vv. 123-144 in the tenthChapter. The Colophon however states that theportion here printed is only the fifth part of thewhole Tantra consisting of 1,25,000 verses. Thusthe Colophon of the first Chapter runs—“ End of

the first Chapter being the first portion of thefifth part entitled Urdhvamnaya Tantra of thegreat Mystery and most excellent amongAgamas containing, 1,25,000 verses entitled theKularnava Tantra.” If this statement be correctI have not on enquiry been able to discover thewhole work. Every Ms. which I have comeacross contains the seventeen Chapters only hereprinted. Either then the rest of the book is lost

or possibly exists under some different names.The Kaulavali which is a compendium byJnanananda Paramhamsa quotes long passagesas from the Kularnava which do not occur inany of the texts consulted in the preparation ofthe present volume. The work has been alreadytwice printed and therefore would not in theordinary course have found place in these texts

according to the original design of the publi-

cation. It was found however that the previouseditions of this and other Tantras were ingeneral so incorrect that the present edition is

4 KULARNAVA TANTRA

not unnecessary. The former editions werethose of Rasik Mohana Chattopadhyaya and of

Pandit Jivananda Vidyasagara. The formerpublished at Calcutta the Tantrasara andTantras in parts, the first of which appeared in

the Bengali year 1285 (1878-79) and the edition of

the latter was published at the same place in the

year 1882. In Rasik Mohana Chattopadhyaya’sand Pandit Jivananda’s edition of the Kularnavathere are twenty-one verses at the end of the

Tenth Chapter which do not occur in any of the

four Mss. which have been consulted. Thesehave been printed. Both these editions seem to

have been based on a single Ms. without anyattempt to correct obvious errors in the text. In

the preparation of the present texts four Mss.have been consulted lettered ef it et and the

texts above mentioned which are based on aMs. which may be identified as ?•. Of these ef is

the property of Pandit Amulya Charana Vidya-bhushana. <fi belongs to the Rajshahi College,

il and et have been lent by the Varendra Anusan-dhana Samiti of which I have the honour to be amember. The Samiti obtained n from thefamily of the Tantrik Gurus of Palasa in the

District of Malda and from the collection of

the Bhattacharyyas of Yoshodal in the District of

Mymensingh. as stated is the text used in theprevious printed editions. In the present edition

variant readings of importance have been givenin the footnotes. It is however not claimed for

the present edition that every difficult passagehas been made clear but the obscurities havebeen so considerably reduced as to render the

present edition a practical working text.

Another inducement for its publication was the

INTRODUCTION 5

fact that there is in hand an English translation

of the present work and if it is found possible to

publish this the Sanskrit-knowing reader can

compare the English translation with the Text

on which it is based. For this reason the size of

the present edition of the Text is that of t}ie

proposed translation, which, if published, will

bt' the same format as the Mahanirvana.

The Kularnava is worthy of a close study

by those who would understand the tenets and

practices of the School of which it is a Shastra.

Having however regard to the fact that it is

hoped to publish a translation of the entire text I

have not thought it necessary to give such a

detailed analysis of the Tantra as in the absence

of such a translation it would have deserved. I

therefore only here give such a summary as

under the circumstances stated seems sufficient.

The first chapter opens with some fine verses

(vv. 1-121). Devi tells Shiva of how men are

suffering and asks the means whereby they maybe liberated. Ishvara in reply speaks of the

Brahman and of the creatures who encircled byMaya are like sparks of fire parts of him. Of

these man is the greatest. He is a self-killer

who having attained man’s estate yet seeks not

his true good. “ He who does not cure himself

of the disease of Hell what will he do when he

yet suffering from such disease goes to a place

where there is no medicament?” (v. 24). TheLord then dwells on the transitoriness of life

and of all things therein. “ Prosperity is like a

dream, youth is like a flower. Life is seen and

is then gone like lightning. How can anyonewho knows this yet remain content ?” (v 30).

Moreover the world is full of evils which arise

6 KULARNAVA TANTRA

from attachment (v 55). Shiva says “ Oh Belovedto sleep, to copulate, to eat and other such func-tions are common to all animals. Man alone is

possessed of knowledge. He who is devoid of it

is a beast ” (v 69). Shun him who is addicted tothe pleasures of the world and who yet boastsBrahman knowledge. There are other impostorsalso. Liberation is not to be got by merelysmearing oneself with ashes, feeding on husksand water, exposure to heat and cold and thelike. “ Donkeys and other animals go aboutnaked. Are they therefore Yogins ?” (vv 79-86).No : then gain true knowledge and avoid idletalk. What is the use of Vedas, Agamas andPuranas if one knows not the supreme object oflife—(v 89)? “Renowned men dispute amongthemselves—some saying the truth is ahead andsome that it is behind, others again say it is oneither side. Some say it is like this, others likethat ” (v 99). All such bewilder themselves withScriptures and talk. They lack realization(Pratyakshagrahanam) (v 100). The Sastras arenumberless : one should master their essentialtruth and then put them aside just as he whoseeks the grain of paddy throws away the huskand straw (v 103). Real knowledge aloneliberates. Ritual and austerities are needfulonly so long as the Real and the true are notknown (v 113). Shiva concludes “What is theuse of many words? It is Kuladharma whichliberates. Beloved, I have spoken to Thee inbrief of the creature and how he should live”(v 121).

Chapter II deals with the greatness of K.ula-dharma which Shiva has extracted afterchurning the great ocean of the Vedas and

INTRODUCTION 7

Agamas (v 10) and which excels all others as thelight of the Sun surpasses that of the firefly (v 16).The Yogi cannot enjoy

;and he who enjoys

cannot know Yoga but in Kuladharma there isboth Bhoga and Yoga (v 23). But Kaula know-ledge can only be gained by one whose mind ispure and who has controlled his senses (v 33). Inv 84-85 Shiva says that the six philosophies arethe six limbs of Kula. The Kaula Shastras arebased on Veda. “ Tasmat vedatmakam shastrangvidhi kaulatmakang priye(v 85).’* Many howeverbeing ignorant of the traditional teaching ofKuladharma cheat people by their false know-ledge (v 116). Moreover the Kula path is full ofdangers (v 122). So also the Buddhist Vajrayanais (I may add) compared to a hollow bamboo inwhich a serpent is placed. It must go up atperil of falling down. He who fails on this pathis likely to go to Hell. The Pashu should there-fore avoid this method (v 124). Vv 140, 141 citeauthorities from Shruti (Rigveda) in support ofthe doctrine taught.

The third Chapter treats of the Paraprasadamantra that is Hamsah which, as the greatCosmic Breath, pervades the world, opening (v 4)with the assertion that Vedas, Puranas and otherShastras may be preached abroad

;whereas the

Shaiva and Shakta Agamas are mysteries (v 4).V 10 refers to the four Amnayas or traditions,some portions of which appear in the TantraShastras. Urddhvamnaya is not to be learntby study of the Shastras but from its masters(v 30).

Chapter IV which is a difficult one deals withMahashodhanyasa. From it as well as otherparts of the work may be learnt how rigorous

8 KULARNAVA TANTRA

the Sadhana is which is required of those whoare entitled to participate in the Kaula rites.

The fifth Chapter treats of the greatness of

Kula. It contains a description of the Kaulasubstances

;the making of wine

;the various

kinds of wine;

its use as Chitta-shodhana-

sadhana so that the mind may become Bramagah.V 48 enumerates the fundamental doctrines of

this school that “ success is attained by those

very things which lead to fall ” (Yaireva pata-

nang dravyaih siddhistaireva chodita). V 50

refers to animal sacrifice : and vv 67, 68 to the

necessity of wine and meat in the various formsof worship including the Buddha. V 90 Says“ As soma has been ordained a Brahmana should

drink;” which other Tantras are said to deny.

If this however be done in the ordinary animalway even a Vira will go to Hell (v. 93). Nectar

drinking is the union of Kundali Shakti with

the Moonchit (Chichchandra). Others are but

wine drinkers (vv. 107-108). The true meat eater

is he who has merged his Chitta in the Supreme(v. 109). He who controls his senses and unites

them with Atma is a fish-eater. The rest do but

kill animals (v. 110). True sexual union is the

union of Para Shakti that is Kundali with Atma;

others do but have carnal connection with

women (vv 111, 112).

The sixth Chapter deals with the characteris-

tics of the worshipper, of worship and purifi-

cation of Kaula substances. Vv 37-46 deal with

the lunar, solar, fiery Kalas orginating from the

vowels, the consonants Ka-kha to Tha-da and the

Yavarga respectively;the Kalas of Kavarga and

Chavarga, Tavarga, Thavarga, Pavarga and

Yavarga and Shavarga. Then follow several

INTRODUCTION 9

mantras. Vv 63-67 give the Gurus. Yantra isdefined in vv 85-86.

Chapter VII describes worship of Vatuka,Shakti and others. In vv. 42-44 the eight kindsof Kula Shakti are enumerated. Vv. 70-75 arenoteworthy for they refer to the 36 ShaivaTattvas and not the Sangkhyan 24 therebydenoting the connection of this Tantra with theformer philosophical Darshana. V. 96 prohibitsdrinking in excess so as to produce unsteadiness

mind. V. 99 contains the oft quoted versetl Drink and drink again ” which some erro-neously suppose is an invitation to drunkenness:notwithstanding the previous injunction and thewarning that he who disobeys it is likely to goto Hell. The verse refers to Yoga “ drinking.”

Chapter VIII deals with the Chakra and thevarious forms of Bliss. The Sadhaka passesthrough these from Arambha to Praudhanta inwhich state the Chakra is held to Unmana andthen to Tata. In Praudhanta everything whichis done is an offering to Bhairava (v. 59).Unmana is the state in which the Sadhaka is nolonger affected and Tata is the very self of theSupreme Mantra (vv. 83-84). The states up toPraudhanta are waking (Jagrat). Unmana is

dreaming (Svapna). Anavastha is dreamlesssleep (Sushupti). The seventh Ullasa is Libera-tion (vv. 94, 95). (Turiyavastha).

Yoga is treated of in Chapter IX. Advaitadoctrine in its form Aham Brahmasmi is accep-ted (v. 32). Jiva is Shiva and Shiva Jiva : the

difference is that one is in bondage and theother not (v. 42). A noteworthy passage whichexplains some acts which disconcert others say“ the Kulayogi behaves in such a way that men

10 KULARNAVA TANTRA

laugh at him and reproach and revile and shunhim n (v. 4). But himself doing acts of kindnessto all, he roams the earth (v. 75). Kaulika is

defined in v. 88. “Oh Thou of beautiful eyes I

dwell not in Kailasa or in Meru or in Mandarabut I am wherever the knowers of Kula are ”

(v. 94.).

The tenth Chapter treats of worship onspecial days and the eleventh with the rules ofKulachara which should be carefully concealed(v. 84). The twelfth Chapter treats of the PadukaMantra. V. 58 prohibits discussion with Atheistsor unbelievers in Veda (Nastika). The subject

of the Guru is dealt with at some length. The nextChapter (XIII) continues the subject of Guru(v. 41) and disciple (vv. 1-40) and their qualifi-

cations. Amongst other defective persons, menwho are lewd, given to drink and stupid are to

be rejected. The Guru should realise that he is

inseparate (avichhinna) that is one with theBrahman which pervades the whole universe(vv. 67-68). V. 82 refers to the Lingas in thebodily centres and v. 90 gives the eight bonds(Pasha) which bind the Pashu. The Guru is hewho by destroying the pleasures of the sensesgives Brahman-Bliss (v. 97).

Chapter XIV deals with the testing (Pariksha)of the qualifications of Guru and disciple

;and

Chapter XV treats of Purashcharana and othermatters. Pranayama is dealt with (v. 35 et seq).

Vv, 65-69 mention the “ defects ” of Mantras andvv. 71-72 state the purificatory rites whichremove them. The various kinds of Mantras,Siddha, Sadhya and the like are described. V. 96classifies the letters according to the Mahabhutas.When doing Japa a man should control his

INTRODUCTION 11

animal propensites, eat sparingly, live hardly,cultivate faith and devotion and fix his mind andheart solely on “That” (vv. 110-113). ChapterXVI deals with rites done for the attainment ofvarious objects of desire. Chapter XVII givesthe meaning of a large number of words such asGuru, Acharya, Deshika and so forth and con-tains a Dhyana of the Guru. At the end of theseventeenth Chapter there is a remarkablepassage (v. 103) prohibiting (ordinary persons)from reading the portions of this work dealingwith Asavollasa. This prohibition doubtlesshas been prompted by the desire that such per-sons should not be led astray and take topractices which might lead to their moral min

,

For it is to be noted that according to the Shastrathe Rahasyapuja is not for all and any but forsuch whom the Guru may consider qualified andhave been duly initiated. Except under theconditions prescribed the Sadhana with wineand so forth is prohibited and its accomplish-ment is admittedly harmful. But under theconditions prescribed this Sadhana is said to bethe practical application of the principles ofAdvaitavada which the Agamas of this schoolteach.

I desire here to express my thanks for theloan of Mss. to Pandit Amulya Charana Vidya-bhushana, Rai Kumudini Kanta BandopadhyayaBahadur, Principal of the Rajshahi College and tothe Varendra Anusandhana Samiti.

The next volume of this series will be theKalivilasa Tantra which is now almost readyfor publication. There is also in preparationthe very important and previously unpublishedKadimata Tantra or Tantraraja with its

12 KULARNAVA TANTRA

Commentary called Manorama under the editor-ship of Mahamahopadhyaya Lakshmana Shastri.This I expect' to publish in two volumes nextyear, to be followed I hope by the Tibetan textof a rare and unpublished Buddhist Tantrawhich deals with the Mandala (KLyil-khor) ofShrichakrasambhara.

I have already the offer of a large number ofTexts for this series, more in fact that I can everprint

;but I take this opportunity of saying that

I shall be pleased to hear from any one who hasManuscripts of sufficient importance to justifytheir publication. The field of selection willthus be widened with, it is hoped, better results.

Calcutta13th April, 1916

Arthur Avalon

II

READINGS

By

M. P. PANDIT

TO

PANDITJI(Pujya Sri Nilakantha Mahadeva Joshi)

IN

GRATITUDE

CHAPTER I

HUMAN BIRTH AND LIFE*

The Kularnava is the most frequently cited

text in the Tantra literature not only becauseit is a leading authority on the Kaula Marga\which is the most important and daringformulation of the Shakta school of the Agamas,but also because of its comprehensive sweepwhich takes in all the fundamentals of theTantra Sadhana, its underlying philosophy andits many implications, ethical and social.

Written in the simplest possible style—as indeedall the great agamas are—with tellingmetaphors and imagery, incorporating many ofthe gnomic passages in the Tantras, this workof seventeen chapters consists of a little overtwo thousand verses ranging over a wide varietyof topics but always stressing the practical sideof the agamic wisdom and calling attention tothe urgency of following it in this very life.

The text opens with a question by the Devi,the compassionate Mother of the universe,to Her

* Ulldaa 1

t Of the many derivations of the word kaula, the

following cited by Bhaskara Raya (in his celebratedcommentary on the Lalita) seems to us the most happy :

leulam Saktiriti proktam, akulam Siva ucyate ; kule akulaayasambandhah kaulamityabhidiyate. Kula, Shakti ; Akula,Shiva ; the relation of Akula with Kula i.e. the harmoni-ous relation of Shiva and Shakti is Kaula.

Thus Kaula Marga is that which accepts and leads tothe equipollence of Shiva and Shakti, not Shiva alone orShakti alone, not to the Static alone or to the Dynamioalone.

4949—2

18 kularnava tantraeternal Spouse, as to the possible way by whichall these creatures involved in an endless roundof suffering, birth and death, could obtainrelease.

There is One Real, says the Lord, He isShiva the Parabrahman, Featureless, All-Knower, All-Doer, Sovereign of All, Stainless,One without a second. Self-luminous, withoutbeginning or end, without attribute, withoutchange, beyond the highest, He is theSaccidananda . All the jivcts, the myriadcreatures, are portions of Him, like sparks ofthe Fire*. Attached to the Ancient Ignoranceand regulated by their own volition and action,influenced by their environment, they go onpassing from birth to birth. Many are thekinds of births taken by each jiva which passesthrough the several gradations of life on earthe.g. immobile creation, the mobile ranging frominsects, the egg-born, birds, animals, men indifferent stages of development, gods, to theliberated bemgst. Of these the human birth isthe most important for it is then that onebecomes awake, aware of his state of bondageand the necessity of release and is in a positionto take steps for his liberation from its hold.He has a self-will and is not totally subject to

“ As from one high-kindled fire thousands of differentsparks are born and all have the same form of fire, so,°

„3??;

fr°M th° Im»™table, manifold becoming areborn.” (Mundaka Upanisad II-l-l)

* Mark the position of superiority given to the libera-ted being over the gods, in the tantric evaluation.The bodies assumed are of four kinds

; udbhijja, bornfrom the ground (breaking out), svedaja, born of sweat,andaja, of egg, jarayuja, of womb.

HUMAN BIRTH AND LIFE 19

the impulses and drive of Nature as are beingslower than him in the scale of evolution. Hehas a mind that can see and organise.* TheTantras have it that the human birth is got after

going through as many as eighty-four lakhs of

inferior births. And even beings higher thanman envy his birtht because it is only humanlife on this earth, which is a field of evolution,

that holds the possibility of change, progressand release. The Purana declares that the verygods have to come down on earth and embody

For man, below the god, above the brute,

Is given the calm reason as his guide ;

He is not driven by an unthinking willAs are actions of the bird and beast

;

He is not moved by stark Necessity

Like the senseless motion of inconsoient things.

The giant’s and the titan’s furious marchClimbs to usurp the kingdom of the godsOr skirts the demon magnitudes of Hell

;

In the unreflecting passion of their hearts

They dash their lives against eternal LawAnd fall and break by their own violent mass :

The middle path is made for thinking man.To choose his steps by reason’s vigilant light,

To choose his path among the many pathsIs given him, for each his difficult goalHewn out of infinite possibility.

(Sri Aurobindo : Savitri, VI-1)

t “ There is no birth like the human birth. Both thegods and the manes desire it. For the jiva the humanbody is of all the bodies the most difficult to come by.For this it is said that the human birth is attained withextreme difficulty It is said in all the Sastras that ofthe jiva’s eighty-four lakhs of births the human birth is

the most fruitful. In no other birth can the jiva acquireknowledge of the Truth. Human birth is the steppingstone to the path of Liberation. But rare are the merito-rious who come by it.” ( Visvasdra Tantra)

20 kularnava tantrathemselves here if they wish to go up the ladderof Cosmic Existence. All other worlds increation, the worlds of the gods, of angels andother hierarchies, are set to type

;they have a

fixed mould and one can only stagnate in thatmould however perfect it might seem. It isonly on this earth—and that too in a humanbody endowed with a soul—that one can chooseone’s line of development and take the means toprogress accordingly. It is the articulate soulof man that holds the impulse to progress andgives the direction that makes for his superiorityover other orders in creation.

But not all are aware of the precious oppor-tunity afforded by this human birth which isverily the ladder to liberation, sopdnabhutamoksaaya. The value of the human body whichis the base for progress and realisation is notfully recognised. Wealth, merit and demerit,visits to holy places, all these can be had againand again but not so a happy birth and a soundbody. One who is so endowed with a noblebirth and rounded limbs and yet fails to availof it for his uplift is indeed a self-slayer,atmaghataka. This body is meant to beguarded, nourished and built up with a view toachieve the highest end, Liberation. This is theimpelling motive for the universal urge forself-preservation which persists in spite of allsuffering and misery One should preserveoneself with utmost effort in order to liveaccording to the right Law, Dharma. Dharmaleads to Jnana, Jnana to Dhyana and Yogawhich inevitably lead to Mukti, Liberation.Therefore tend the body till you realise thetruth of existence.


For the Truth is to be realised here in this

life. If here you do not find and work out the

means for your release where else is it possible?

It is possible nowhere. “ Great is the perdi-

tion,” says the Upanishad, “ if here one comesnot to the Knowledge.”* It is vain to expect

that things will change and improve after death

in worlds which are happier than ours. Ashere so there. “ What is in this world, is also

in the other.” (Katha Up.)t The condition in

which you live here pursues you elsewhere

also;the change or improvement cannot come

from outside of yourself. It has to be workedout by yourself from within yourself. Thestate of your consciousness attained while in

the body is also the state of your consciousness

elsewhere. The world you reach after the bodyis shed is determined by the level of the con-

sciousness reached while in the body. 41 If in

this world of men and before thy body fall

from thee, thou wert able to apprehend it, thenthou availeth for embodiment in the worldsthat He creates.” (Katha Up.)\ So, as long as the

body lasts, exert yourself towards the goal of

liberation.

Remember, the body does not last for ever.

Age prowls like a leopard, diseases strike like

an enemy. Before the limbs lose their vitality

and before adversities crowd upon you, take to

the auspicious Path. Truly, it is a wonder howmen can be so complacent and unmindful wheneverywhere there is thunder of crash. Time

* Kena Up II. 5.

t II. 1. 10.

t III- 3. 4.

22 KULARNAVA TANTRA

flies without your knowing. Prosperity is likea dream,* youth like a blossom, life-spanmomentary like lightning. Even a hundredyears is too little

jfor half the life is spent in

sleep and the other half is made infructuous byinfancy, disease, misery, age and what not.Lack not in industry for that which is to beobtained, sleep not where you are to be awake.Deluded by Ignorance, man looks not at what hesees, grasps not what he hears, follows not whathe reads. He fails to see that with every momentthat passes his body decays. The Wolf of Timerushes upon him when he is still prattling of“ my children ”, “my wife”, “my wealth”,“ my relations ”t. Death swallows him when heis still thinking of what is done, what is yetto be done and what is half-done. Therefore dotoday what is required to be ready tomorrow,do in the forenoon what is meant for the after-noon

;Death waits not to see what is done or not

done. Wise man, do you not see prowlingtowards you on the route of age, the foe of Deatharmied with the host of diseases ? Cut into bythe spear of desire, moistened in the lubricant

* “I know of treasure that it is not for ever; for not

by things unstable shall one attain That One which isstable.” (Katha Up. I. 2. 10)

Here on this mutable and ignorant earth,Who is the lover and who is the friend ?

All passes here, nothing remains the same.None is for any on this transient globe.He whom thou lovest now, a stranger cameAnd into a far strangeness shall depart.

(Sri Aurobindo : Savitri, VI-1)“ (They) childishly follow after desire and pleasure

and walk into the snare of Death that gapes wide for them.”(Katha Up. II-1-2)


of sense-enjoyment, cooked in the fire of like

and dislike, man is the banquet of Death.

Helplessly he swings from birth to death andagain from death to birth. He goes from here

to there as from house to house. What is sownhere is reaped elsewhere. Of a tree that is

watered at the roots, the fruits are seen on the

branches above. Freedom from desire, non-

attachment, is the only way to liberation; all

evils are born of attachment*. Even the Jnanin

is moved by attachment, what to speak of lesser

people, t

Therefore give up attachment, give it upwholly, sarvatmana,

,not by the mind alone, but

by the whole of your being including yourdesire-self. If you cannot do it in your weak-ness, resort to the company of the Good. Holycompany acts as medicine. He who has nocompany of the holy, no discrimination, nopure vision, he is indeed blind, how can he fail

to take the wrong path ? Engaged constantly in

the round of food, drink, sex and sleep, one is

no more than an animal. Only he who has

knowledge is a man. Be a man, pursue the true

object in life, acquire Knowledge of the SupremeTruth.

* “ In him whose mind dwells on the objects of sense

with absorbing interest, attachment to them is formed;

from attachment comes desire ; from desire anger. Angerleads to bewilderment, from bewilderment comes loss of

memory ; and by that the intelligence is destroyed ; fromdestruction of intelligence he perishes.”

(Bh. Gita. 11-62, 63)

t “ Even the mind of the wise man who labours for

perfection is carried away by the vehement insistence of

the senses.” (Ibid. 11-60)

24 KULARNAVA TANTRA

Engaged ceaselessly in the performance oftheir respective class-duties and little else, mendo not see the Higher Truth. Engrossed in ritualand austerities they know not their own self.Content only with the name, these men delightin the Ritual, are deluded by the repetition ofmantras

,homas and elaborate sacrifices.* And

they hope to realise the Highest by austeritiesemaciating the body ! If the ignorant couldachieve freedom only by punishing the body,the serpent should lie dead when the ant-hill isstruck. Beware of these pseudo-gurus. Intenton amassing wealth, showily, attired in disguise,they wander everywhere as Jnanins and throwothers in delusion. Attached to the pleasures ofthe world, they yet proclaim, ‘ I know theBrahman’. Fallent both from works and fromknowledge, they are to be shunned. Are there noasses and the like to whom home and forest arethe same and who wander about naked withoutshame ? Do they become yogins thereby ? If mencould get liberated by coating themselves with

* “ ‘ Come with us ’, * Come with us », they cry to him,these luminous fires of sacrifice and they bear him by therays of the sun speaking to him pleasant words of sweet-ness, doing him homage, ‘ This is your holy world ofBrahman and the heaven of your righteousness ’. But frailare the ships of sacrifice, frail these forms of sacrifice, allthe eighteen of them, in which are declared the lowerworks ; fools are they who hail them as the highest goodand they come yet again to this world of age and death.”(Mundaka Up. 1-2-6, 7)

t “ They dwell in many bonds of the Ignorance,children thinking, ‘We have achieved our aim of Paradise’;for when the men of works are held by their affections,and arrive not at the knowledge, then they are overtakenby anguish, then their Paradise wastes.” {Ibid. 1-2-9)


mud and ashes, are all the country-folk wholive in mud and ash, freed? Denizens of the

forest like deer and other animals live only on

grass, leaves and water;do they become yogins

thereby? Frogs and fish live all their lives in

rivers like the Ganges;do they acquire special

merit thereby? Pigeons eat nothing but stone;

the Chataka bird does not partake of the water

on earth; are they too yogins thereby? Truly,

such privations and self-denials are only for

deceiving the world. The only means for

liberation is the knowledge of the Truth, the

Divine. This Truth is not known by those whoare plunged in the discussions and debates of the

philosophies of the Six Darshanas or caught up in

the subtleties of the Sastras. They who have read

the Veda, Agama and Purana and yet know not of

the Highest Truth of the Divine,—the true object

of life—are a fraud, cawing like the crow. Withtheir backs turned on the Real Truth to be

known, the Divine, they pore over books

ceaselessly, anxiously, saying ‘ this is to be

known’, ‘ this is knowledge’, and so on. Indeed,

it is to such that the Upanishad sounds the

warning : “If thou thinkest that you knowest it

well, little indeed dost thou know the form of

the Brahman.” *

Lost in the gnchantments of poetry,

embellishment, style and other artifices, they

stand befuddled. The real Truth is one andwhat they understand is quite other ;t one is the

* Kena Up. 27.

t Our mortal vision peers with ignorant eyes |

It has no gaze on the deep heart of things.

Our knowledge walks leaning on Error's staff,

A worshipper of false dogmas and false gods,(Sri Aurobindo : Savitri, X-3.)

26 KULARNAVA TANTRA

purport of the scripture and other is what theyinterpret * They speak of high states of egolessconsciousness but what they live in is totallydifferent if not the very contrary. They chantthe Vedas and dispute among themselves butlike the ladle that does not know the taste ofthe treacle it holds, they know not the Truth.The flowers may lie on the head but it is thenose and not the head that gets their fragrance.Many are they who chant the Veda-Scripturesbut rare is he who is one with their spirit.Forgetting that the Divine Truth is withinthemselves, t they look for it in the books, likethe shepherd who searches for the goat in thewell when it is already in the flock. Verbalknowledge is of no avail for the destruction ofthe delusion of the world. It is only the man ofawakened intelligence^ that can benefit from theSastra. Without this intelligence, prajna

tone

can only talk of the Divine Truth being in this

* It makes a cloud of the interpreting mindAnd intercepts the oracles of the Sun. (Ibid.)“ They who dwell in the ignorance, within it, wise in

their own wit and deeming themselves very learned, menbewildered are they who wander about stumbling roundand round helplessly like blind men led by the blind.”(Katha Up. 1-2-5)

t “ Manifested, it is here set close within, moving inthe secret heart, this is the mighty foundation and into it

is consigned all that moves® and breathes and sees.”(Mundaka Up. II-2-1)

“ He who knows this hidden in the secret heart,scatters even here in this world the knot of the Ignorance.”(Ibid. II-1-10)

J Yet Light is there; it stands at Nature’s doors :

It holds a torch to lead the traveller in.

It waits to be kindled in our secret cells;

(Sri Aurobindo ; Savitri X-3)


direction or that, of this kind or another, butthere can be no direct apprehension, realization

,

of that Truth. Can you seize by mere talk?You may spend a thousand years hearing ofknowledge in the Sastras, but you will neverreach their end. Endless is the expanse of theSastras, the life-duration is but limited, obstaclesare legion

;it is wisdom to go straight to the

essence of the scriptures, like the swan sippingmilk out of water. Study, know their essentialtruth and then leave them aside like husk aftercollecting the grain.

Once this essence, this Truth is known allother knowledge is useless. Mukti, Liberation, is

not to be obtained by the chanting of the Vedas,nor by the study of the Sastras; Jnana, realknowledge alone can give the liberation.Neither adramas (prescribed stages in life) norphilosophies nor sciences can give thedeliverance

;only Jnana can give it. And this

Jnana is received through the Word of the Guru.All other ways are deceptive, oppressive

; theTruth-Knowledge alone is life-giving.

It is a star lighting an ignorant sea,

A lamp upon our poop piercing the night.As knowledge grows Light flames up from within :

It is a shining warrior in the mind,An eagle of dreams in the divining heart,An armour in the fight, a bow of God.Then larger dawns arriveMan’s knowledge becomes God’s supernal Ray.

(Sri Aurobindo : Savitri X-3)

The supreme Knowledge of the One declardby the Lord, free from ritual and austerity, is tobe received through the mouth of the Guru.The Word of the Guru, it must be noted, is the

28 KULARNAVA TANTRA

Voice of the World-Teacher that speaks throughhim to the disciple. And on knowing thusthrough the Guru, one is happily delivered fromthe bonds of the world. This is the Para Vidyalauded by the Upanishad as distinct from theapard* which is of two kinds: knowledgederived from the scripture and knowledge bomof mental reasoning. The Sabda-brahman

,Veda,

is the first and the ideative conception of para-brahman is the second. Some prefer non-dualism

,

advaita,and some dualism, dvaita. But none of

them knows my Truth which is above both dualismand non-dualism

,dvaitadvaita-vivarjitam.

“Mine” (mama) is the term that acts forbondage

;“ Not-mine ” (nirmana) is the term that

spells release. True workt, true knowledge, is

that which frees; all other work gives onlyfatigue, all other knowlege makes only forartistry.

Talk not of the higher Purpose as long asthere be desire, attachment and activity of thesenses. Talk of it not as long as there be theagitation of exertion, activity of thoughts andthe mind is not steady. Talk not of the higherPurpose as long as you are identified with thebody, as long as there is the ego-feeling and solong as there is no Grace of the Guru.

Austerities, observances, pilgrimages, japa,homa

}worship, the Vedas, Agamas and Sastras

—

•“Twofold is the knowledge...the higher and thelower. Of which the lower, the Rig Veda, and the YajurVeda, and the Sama Veda and the Atharva Veda, chanting,ritual, grammar, etymological interpretation, and prosodyand astronomy. And then the higher by which is knownthe Immutable.” (Mundaka Up. 1-1-4, 5)

t Ritual


all these are resorted to only so long as theSupreme Truth of the Divine is not attained.

So be minded of the Truth Divine, dedicatedto its pursuit, in all conditions, with all effort.Afflicted as you are with threefold distress*,take to the shade of the Tree of Liberation, onwhose branches flower Dharma and Jnana, theRight Law and the True Knowledge, and whosefruit is the World of Bliss, t In a word, the Wayof Liberation lies in the Kula-dharma, theRoyal Road of Shakti.

This is the truth, this the secret.

* Of body, life and mind or material, spiritual andenvironmental.

tOnly when thou hast olimbed above thy mindAnd livst in the calm vastness of the OneCan love be eternal in the eternal blissAnd Love divine replace the human tie.

There is a shrouded law, an austere force :

It bids thee strengthen thy undying spirit

;

It offers its severe benlgnancesOf work and thought and measured grave delightAs steps to climb to God’s far secret heights.Then is our life a tranquil pilgrimage,Each year a mile from the heavenly Way,Each dawn opens into a larger Light.

(Sri Aurobindo : Savxtri, VI-1).

CHAPTER II

GLORY OF KULA-DHARMA*

And what is Kula-Dharma ?

Handed down from, mouth to mouth in thelong stretch of holy tradition, the Doctrine ofKaula is the highest and the most guarded fromthe profane and the unqualified. Seven are theWays for the liberation of man. The first is thepath of karma, the Vedic ritual

;this is the

discipline for the man of ordinary metal. Thesecond, higher than the first, is the Vaishnavapath in which devotion to the Lord, bhakti, playsa greater role than works and is meant for ahigher competence. Third, the Shaiva which is

more a path of meditation and jnana, knowledge,than anything else. These three orders orsuccessive stages of discipline are meant for theordinary category of seekers, without anyspecial qualification, the paSu, creature who is

bound by the bonds of existence, paSa. Thefourth is the Dakshina, the path where karma,bhakti, jnana are skilfully harmonised andsynthesised

;the fruits of the first three are

organised and conserved. Higher than theDakshina is the Varna, the reverse path wherethe natural turn outwards, pravritti, is turnedinward, nivritti, to the source of all and every-thing in creation is looked upon and used as themeans for the return to the One Consciousnessthat bases all and governs all. The process is oneof inner identification of oneself with the One

Ûllda

a

2

GLORY OF KULA-DHARMA 3i

Divine not only in its poise of self-existence butalso in its movement of manifestation. Thesetwo paths or stages (Dakshina and Varna) are forthe man who has evolved into a higher com-petence, the man heroic who can struggle andfight the nether forces of Ignorance in the battle

for the Divine, the Vira. Still higher than Vamais the Siddhanta, the stage or path where thingsare finally determined as to their real natureand the direction of one’s own goal and theknowledge so arrived at is prepared to beembodied in all the parts of the being and in all

one’s consciousness. This stage and the onethat succeeds, the last, is for the highest type ofthe seeker, the divya, the godly type, who is

superbly fitted to tread the highest path in aconsciousness that is rapidly nearing the divineConsciousness itself. This highest of all is theKaula, the most secret, the most preeminentPath. There is nothing higher than the Kaulawhich is the essence of all essences, the veryShiva, the Holy Doctrine that has come downheard from ear to ear. It has been extracted fromthe Ocean of the Vedas and Agamas with thechurning rod of Jnana by Shiva himself whoknows the essence of all. Into this Kula-dharmalead all other paths. As the footprints of all

animals get lost in the footprint of the elephantso do all philosophies get absorbed in thisDoctrine.

No doctrine, no path can really compare withthis Sun of Kaula. In other patlis great is theneed of travail, struggle, strenuous study

;but

not so in the Kaula. Here the result is directand swift. In the others a yogin cannot take theenjoyment of the Ajôrld created by the Divine,

32 KULARNAVA TANTRA

he cannot be a bhogi • and one who is in themidst of the world cannot be a yogin, an activeaspirant for the Divine. But here in the path ofthe Kaula, both yoga and bkoga, union with theDivine and participation in His manifestation,have a happy meet. What is called sin, evil, isturned into a force for good, the very round ofthe world, samsdra

,becomes a means for release,

bhoga turns into yoga, bhogo yogayate. Even theGods of the higher worlds like Indra, Rudra,Brahma follow this path of Harmony of Shiva-Shakti, Pure Consciousness and manifestingPower, what to speak of men? So, should youaspire for Fulfilment, give up all other creeds,all other ways, and take to the Kula.

But the Kula is not to be had by any one andevery one. There are certain conditions to beready before the truth of the Kula could berevealed. One must have matured in mind andnature as a result of study and discipline under-gone in the previous lives. Only to such a persondoes the Knowledge dawn without being taughtand explained by others. For one’s mind, one’sinclination and proclivity depend entirely uponwhat has gone before, what has been preparedin the past births. According to that preparation,that evolution, forms the readiness of man.External instruction is of little avail. Thesecond factor is the degree of purification andsubtilisation of consciousness that one has under-gone as a result of japa, repetition of sacredmantras of whatever persuasion.* Third, theextent to which one is freed from the deformingelements of Ignorance and Ego as a combined

* Shaivite, Vaishnavite, Shakta, Ganapatya, Saura etc.

GLORY OF KULA-DHARMA 33

result of previous austerity, self-giving, sacri-

fice, repetition of holy names, observances andsimilar acts aimed at ridding oneself of animalpropensities and the like. So too there must bedevotion and faith in the Deity, in the Guru andabove all, the Divine Grace should pour on him.

Thus to one of purified consciousness, calm,

active in the ways of the spirit, devoted intensely

to the Lord and His Revelation of the Kula, of

high faith, humility, cheerfulness, dedicated in

life to Truth and obedient to the commands of

the Guru, does the Kula Knowledge reveal itself.

It is not attained by the undeserving nor does it

stay with them.The Guru should first awaken the disciple,

prepare him and then reveal this high

Knowledge productive of the highest good for

both, and effective for immediate liberation in

this very birth. Alone by itself, unaccompaniedby ritual, observances of aSramas, the Kula-Dharma is capable of leading to the final Release.

Even if you lack the full knowledge of this

Doctrine, faith and dedication to it is enough to

deliver. Break the Kuladharma, it will breakyou

;guard it, it will guard you

;adore it,

revere it, it will show you the same conside-

ration. The right attitude for the seeker of the

Truth of this lofty Path is :‘ Let my people look

askance;let my wife and children forsake me

;

let men deride;let the kings punish

;but I shall

be steadfast, O Supreme Deity, I shall serve andever serve Thee with mind, speech, body and act,

I shall not leave Thy Law.* Such a man whosefaith and devotion are unshakable even in the

midst of all adversity, is verily adored by the

gods and over there he shall become Shiva.4949—3

34 kularnava tantraThough constantly afflicted by disease, bypoverty, by misery, he who waits upon theDivine Mother with ardour, he attains to thehigh state. The Divine Law as promulgated inthe Kula shall not be forsaken whatever yourstate, whether you receive praise or blame,whether you stay rich or poor, whether youdepart today or at the end of the Age.

live is in itself a small matter;the trees

live, the birds and the beasts also live. Butonly he lives meaningfully whose mind issettled in the Law of the Kula. Of him who isaway from the Kula dharma, days come andpass

;like the bellows of the smith he heaves

but does not live.

Who, then, is the Kaula T Bestowed with theGrace of the Guru, shorn of his evil legacy bymeans of the initiation, delighting in the worshipof the Shakti, he is the true Kaula. In such afortunate one does the Knowledge of the Kulatake root and grow luminous.

All the leaves in sacred waters, all visits toplaces of Light, all performances of ritual leadto entry into this Kula Dharma. And they whoonce enter into the portals of the Dharma of theKula do not pass into the womb of birth again.The supreme Knowledge is given “ To thosewho are dedicated to the Kula,” says the Lord,* those great ones, I give the Knowledgesupreme at the final hour.”

The glory of the Kula-Dharma is knownonly to those who are devoted to the DivineMother, even as the taste of the moon-bliss isknown only to the Chakora bird and to noother. Only those who know the heart ofthings cherish the Kula-Dharma; the moon is

35GLORY OF KULA-DHARMA

held high on his head by Shiva but the same

moon comes to be swallowed up by the evil

Rahu (planet).

This world is constituted of both Shiva and

Shakti, Consciousness and Power, and estab-

lished in such a world is the Kula-Dharma which

is therefore the highest of all. It bases itself on

the truth of both, Shiva and Shakti, and there-

fore it is the most true, most wholesome. “ The

Six Darshanas ”, says the Lord,” are my six

limbs. He who differentiates among them cuts

across my body. For the same reason the

Darshanas (deriving from the Veda) constitute

the six limbs of the Kula. Know therefore the

Sastra of Kula is none other than the Sastra of

the Veda, vedatmakam Sastram viddhi kaulat-

makam.” One is the Divine which yields the

fruit in the diverse philosophies;and it is the

same Divine that gives happiness and release

in this Kula Path as well. The Kula needs no

proving to establish its excellencejthe immedi-

ate fruit it yields is a sufficient justification for

its claim to be the highest Sastra. It is open to

all to verify its claim. Whoever knows of what

is beyond or what will happen to whom ? That

which gives immediate fruit here, the direct

realization, is the highest Teaching.

This is the Knowledge outside the pale of

men in the ordinary run, the pa&u. Neither is

it for those whose actions in the past births have

forged strong bonds of sin : not for them is the

Grace of the Guru or the Knowledge of the

Kula. A sinner, even though directed to the path

of the Kula does not turn to it;but the man of

merit resorts to the Kula even though he be pre-

vented from it. This is the one means revealed

36 kularnava tantraby the Divine for the achievement of bothenjoyment and liberation, participation »rtdrenunciation, spoken of by the Veda and theAgama.

But it is well nigh impossible to understandthe Kula in its pristine truth unless favouredby the grace of the Divine Mother. Even thegods are deluded otherwise. “ Wine to be drunk,flesh eaten and the fair face to be seen—thisindeed is the object, this the way to befollowed ”, many wrongly think. Deluded inthemselves, bereft of the guidance of the Guru,they delude others too.

If by mere drinking of wine one were toattain fulfilment, all drunkards would reachperfection.

If mere partaking of flesh were to lead tothe high estate, all flesh-eaters in the worldwould come by immense merit.

If liberation were to ensue by mere cohabita-tion with woman, all creatures would standliberated by female companionship

It is not the Kula Marga that is to bedenounced, but those who do not tread it in theright spirit. One is the way that is laid downfor the Kula from on high and quite other is theway followed by fools deeming themselveswise. You may walk on the sharp edge of asword

;you may hold to the neck of a tiger

;

you may wear a serpent on the body; but tofollow aright the way of the Kula is much moredifficult.

Vain is the drink—drinking liquor. It is agreat sin forbidden to man. Similarly theeating of flesh for its own sake. He who givesand he who partakes are both guilty of heinous

GLORY OF KULA-DHARMA 37

act. It is only when things are processedthrough the prescribed ritual and the partakerundergoes the prescribed self-modification, thatthe right results accrue.

This felicitous and sure means for libera-tion, while yet living, is there preserved in theKula Sastra which is declared by none otherthan the Supreme Lord, Shiva. This is theStandard, the Law to be followed unquestion-ingly, without riddling it with doubts. TheSruti stands testimony to the authority andgovernance of this Law. The Veda is repletewith corroborations of the key-truth of theKaula : an utter consecration of the joy of life,

in its myriad jets, to the Master-Enjoyer, theDivine.

CHAPTER III

URDHVAMNAYA AND ITSGREAT MANTRA*

Eternal and universal is the Lord. So is

His Truth eternal and universal. To suit thedifferent times and different climes in the courseHis manifestation, He has promulgated theLaw in varied forms. These are the GreatTraditions, amndyas, sure means of liberation,spoken by the Lord through His Five Faces,modes of expression suited to His differentmoods of Being.

Facing the East was spoken the Purva-amnaya whose central truth is that of creation,srstt, Path that of Mantra Yoga, and whoseprinciples are twenty-four in number. FacingSouth, was declared the Dakshina-amnayawhose central truth is the maintenance, sthiti,

of what is created, Path that of Bhakti, andwhose principles are twenty-five in number.Facing the West was declared the Paschima-amnaya whose central truth is destruction,samhara, of what has been created and main-tained, Path that of Karma, and whose princi-ples are thirty-two in number. Facing theNorth was declared the Uttara-amnaya whosecentral truth is Grace, compassion, Path that ofJnana, and whose principles are thirty-six innumber. Facing Upward was declared thehighest and the best of all, the Urdhva-dmndya

,

whose truth is Brahman itself, the Brahman in

* Ull 0.80.8 3 & 4

URDHVAMNAYA AND ITS GREAT MANTPA 39

its utmost fullness. It is the most guardedsecret teaching. The Vedas, Sastras, Puranascan be made public, but the Shaiva and ShaktaAgamas are not to be so done. Of these the

Kula Sastras are more secret and of these again

the most secret is the Urdhva-amnaya. All-

satisfying, it is the most direct form of ShivaHimself.*

* Some of the Tantras apeak of a further, sixth,

Amnaya, the lower and hidden adhamnaya. Citing fromthe Devyagama, the Tantra-rahasya says: “The face in

the East (that is in front) is of pearl-like lustre with three

eyes and crowned by the crescent moon. By this face

I (Shiva) revealed (the Devis) Sri Bhuvaneshvari, Triputa,

Lalita, Padma, Shulini, Sarasvati, Tvarita, Nitya,

Vajraprastarini, Annapurna, Mahalakshmi, Lakshmi,Vagvadini, with all their rites and Mantras.

The Southern face is of a yellow colour with three

eyes. By this face I revealed Prasadasadashiva, Maha-prasadamantra, Dakshinamurti, Vatuka, Manjughosha,Bhairava, Mritasanjivanividya, Mrityunjaya, with their

rites and Mantras.

The face in the West (that is at the back) is of the

colour of a freshly-formed cloud. By this face I revealed

Gopala, Krishna, Narayana, Vasudeva, Narasimha, Vamana,Varaha, Ramachandra, Vishnu, Harihara, Ganesha, Agni,

Yama, Surya, Vidhu (Chandra) and other planets, Garuda,Dikpalas, Hanuman and other Suras, their rites andMantras.

The face in the North is blue in colour and with three

eyes. By this face, I revealed the Devis, Dakshinakalika,Mahakali, Guhyakali, Smashanakalika, Bhadrakali,

Ekajata, Ugratara, Taritni, Katyayani, Chhinnamasta,Nilasarasvati, Durga, Jayadurga, Navadurga, Vashuli,

Dhumavati, Vishalakshi, Gauri, Bagalamukhi, Pratyangira,

Matangi, Mahishamardini, their rites and Mantras.

The Upper face is white. By this face I revealed

Srimattripurasundari, Tripureshi, Bhairavi, Tripura-bhairavi, Smashanabhairavi, Bhuvane&hibhairavi, Shatkuta-

40 KULARNAVA TANTRA

Each Tradition has its own God-givenMantras and sub-mantras leading to Enjoymentand Liberation, bhukti and mukti. The fruit ofeach Mantra is granted by the Deity presidingover that Mantra. And all these Deities that areadored and waited upon are none else but theemanations, portions of the Lord and his Spouse,Ishwara and Devi. The truth of all the Mantrasis known to the Lord alone and it is only out ofHis grace that man comes to know of it.

Any one of these * Four Amnayas is enoughto lead one to liberation. And if one were toknow all the four he would become the veryShiva himself. But higher than all the fourAmnayas put together is the Urdhvdmndyawhich is so called because it is High, urdhva,among all the dharmas, because it takes up, himwho is below, adhastah urdhvam, because it is

above the nether sea of samsdra and because it

can be practised only in a higher way of being,higher state of consciousness. It is the directsingle means for liberation, yielding a greaterfruit than all the other Amnayas, supreme.“ Even as I am to be adored above all others,”

bhairavi, Annapurnabhairavi, Panchami, Shodashi, Malini,Valavala, with their rites and Mantras.

The sixth face (Below) is lustrous of many colours andconcealed. It is by this mouth that I spoke of Devataathana,Asana, Yantra, Mala, Naivedya, Balidana, Sadhana,Purascharana, Mantrasiddhi. It is called Ishanamnaya.”(Sir John Woodroffe : Shakti and Shakta)

According to the Niruttara Tantra, the Purva and

Dakshina Amnayas are meant for the Pashu sadhaka, thePaschima Amnaya for both the Pashu and Vira, the UttaraAmnaya for both the Vira and the Divya and the UrdhvaAmnaya is for the Divya.

* The Purva, Paschima, Dakshina and Uttara Amnayas.

URDHVAMNAYA AND ITS GREAT MANTRA 41

says the Lord, “ so is the Urdhvamnaya to becherished above all other Amnayas.” “LikeVishnu among the Gods, Surya among the

luminaries, Kashi among places of pilgrimage,

Ganges among the flowing rivers, Meru amongthe mountains, Sandal among the trees,

Ashvamedha among the sacrifices, Gem amongstones, sweet among tastes, gold among ores,

cow among the quadruped, swan among birds,

Sannyasa among the Ashramas, Brahmanaamong classes, king among men, head amonglimbs, musk among fragrances, Kanchi amongthe cities, Urdhvamnaya is the most excellent

among all the Laws.”One comes to it as a result of merit won in

several births. It is not to be known from Vedasor Agamas or Sastras or Puranas, howeverexhaustive they may be; neither by sacrifices,

nor austerities nor visits to pilgrim centres noreven by means led by Mantras or herbs. It canbe known only through the mouth of the Guru.Look for him, the Guru who knows all, fount of

compassion, endowed with all auspicious signs

who knows superbly the Truth of the Urdhva-amnaya, then from him receive the Knowledge.

Obtaining full knowledge of the Urdhvam-naya from the Word of the Guru, you shall

attain liberation in this very life according to

the mode of the Scripture. You will be blessed.

Where you live there shall reign Plenty, thevictory of Sri.

The great Mantra presiding over theUrdhvamnaya is the Sriprdsadapard Mantra,the Hamsa. In this Mantra, the Ha stands for

Shiva, the Purusha, the He and Sa for Shakti,

the Prakriti?the She. Both together make the

42 KULARNAVA TANTRA

Creation and are so present in each form in

creation. Each breath of its life in its outgoing

movement, expiration, spells the Ha, and in its

indrawing movement, inspiration, spells the Sa

,

thus automatically repeating * the Mantra of the

truth of its existence.

Hamkarana bahir yatx tahkarena viSat punahHamaatx paramam mantram jxvo japati aarvada.

(Nxruttara Tantra)

All life, all pulsation in creation throbs with

this mighty declaration of the biune Truth of

Shiva-Shakti, the eternal He and the eternal She

at play in Manifestation. This Mantra is the

living form of the Shiva-Shakti. From Shiva

down to the worm, the lowest creature, it

pervades the entire creation through the modeof the Life-force in all living beings, in the formof inspiration and expiration. Without this

great Mantra-Rhythm the worlds would not be,

even as without wind the cloud cannot be in the

skies. All this Creation, mobile and immobile,

is textured by this great Mantra;

it is insepar-

able from the Mantra like air from the fan.

Like sprout in the seed, oil in the seasamum,heat in the fire, light in the sun, moonlight in the

moon, fire in the wood, fragrance in the flower,

* Hence called ajapd, for there is no special effort to

repeat, to do the Japa of it. Hankarah puman proktah aa xtx

prakrtih smrtd, ajapeyam matd {Prapancaadra).

The Jiva comes out with the letter HA and gets in

again with the letter SA. This Jiva always utters the

mantra “ HAMSA ” “ HAMSA ”. The Jiva always utters

the Mantra twenty-one thousand and six hundred times in

one day and night. This is called Ajapa Gayatri and is

ever the bestower of Nirvana to the yogins. (DhydnabxnduUpanxaad).


moisture in the water, meaning in the word,Shakti in Shiva, butter in milk, taste in fruit,

sweet in sugar, cold in camphor, like grace andcontrol in the Mantra, deity in idol, reflection in

the mirror, movement in the wind, is the

universe situate in the great Prasadamantra

.

As the tree exists subtly in the fig-seed, the

whole Brahmanda (creation of Brahman) is heldin the great Mantra. Just as even things

excellently cooked and juicy are not tasty

without salt, so too Mantras that are notconjoined with this great Mantra do not yield

fruit, as they are devoid of their own potency.Bewildered by the great Maya, even the gods

wander without direction in the maze of the

varied Sastras. But he who develops firm faith

and devotion in the Guru, who is but the Lord’sown form, and knows this great Prasadapard-mantra from him, gets sure release. For this,

indeed, he should have done the Mantras of theseveral paths of the Four Amnayas in his

previous births and matured to wait upon thecommand of the Guru. He is free from thecloak of sin, pure of soul, dear to the Guru andgets to know the great Mantra from the Guru.Gods like Brahma, Vishnu, Rudra and Indra,

Guardians of the Quarters like Vasus, Rudras,Manu, Moon etc., Munis like Markandeya,Vasishtha, masters of Yoga like Sanaka, liberated

beings like Shuka, inhabitants of the higherworlds like Yakshas, Kinnaras, Gandharvas,Siddhas, Vidyadharas have attained to the fruit

of this Mantra and repeat it even today. Tohim who repeats this Mantra comes capacity,reverence, knowledge, lustre, happiness, freedomfrom disease, kingdom, heaven, liberation

; he

44 KULARNAVA TANTRA

surpasses the very gods. Though he may do noritual, the knower of this Mantra, walks a happypath which not all the followers of Dharma canhope for. By the repetition of this Mantra,paraprasada Mantra

,the paSu becomes the

paSupati, the creature becomes the Lord. Hewho knows the truth of this Mantra comes toknow the truth of both Shiva and Shakti. Evena lowly man, if he knows this Mantra, caninstal the Deity in images and the like. What-ever the knower of this Mantra does, wishes,speaks, that becomes tapas, dhyana, japa.

“ Whoever knows this Paraprasada Mantra,”says the Lord, “ loaded with the tradition andreceived through Initiation, he becomes Myself.”“ All these worlds, fourteen in number*, withall that is mobile and immobile, are stationed inthe body of this Mantra. The place where sucha knower stands becomes a holy centre up to thedistance of ten Yojanas. There is no distinctionof class with this Mantra. V/hoever repeats it,

whatever his class, whatever his state, he getsliberated. Whether done while walking orstanding, waking or dreaming, it is not withoutfruit. Thousands are the Mantras which have

* In the ancient Indian system the Creation is conceivedin fourteen worlds : Bhuh (earth), Bhuvah (skies), Svah(heaven), Mahas (World of Light), Janah (of Delight), Tapah(of Consciousness), Satya (of Truth-existence) constitutingthe upper hemisphere ; and Atala, Vitala, Sutala, Talatala,Rasatala, Mahatala, Patala—making up the lower or netherregion. Below the lowest is the Lord holding up theentire series of the manifested worlds : he is there in theform of Sesha, the Mighty Serpent Power carrying theUniverse on his Hood. The Divine is there behind thelowest as in the highest.


each its own single fruit;

but this King of

Mantras gives the Complete Fruit.”“ Know it,” says the Lord, “ Sachi and

Indra, Rohini and Chandra, Svaha and Agni,Light and Sun, Lakshmi and Narayana, Vak andBrahma, Night and Day, Agni and Soma, Binduand Nada, Prakriti and Purusha, Support and theSupported, Bhoga and Moksha, Prana and Apana,Word and Meaning Injunction and Prohibition,Happiness and Misery, all these manifestationsthat go in pairs, the constant Duals of thepresiding and effectuating poises are forsoothOurselves. All forms male and female are butemanations of Us Two. Embodying this biuneTruth of Ourselves is the Great Mantra thatcourses everywhere.”

The One Truth, formless, beyond the reachof thought, the Para Brahman, Eternal, void ofparts, void of taint, void of attribute, like Ether,Infinite, Imperishable, Inaccessible to mind andspeech, shines forth in the conjunction of theGreat Mantra and its profound meaning.

This, then, is the crest-jewel of all Mantras,being a form of the Supreme Reality, standingfor Sacchidananda, constituted of Shiva andShakti, yielding both Enjoyment and Liberation,with and yet without Works, with and yetwithout Guna (attribute),—this is the supremeMantra by repeating which man obtainsFulfilment without fail.

This is the one Mantra without peer. This is

the supreme knowledge, this the supreme Tapas,this the supreme Dhyana, this the supreme Wor-ship, this the supreme Diksha, this the supremeJapa, this the supreme Truth, this the supremeVrata, this the supreme Yajna, this the supreme

46 KULARNAVA TANTRA

Beyond, this the supreme Glory, this the

supreme Fruit, this the supreme Brahman, this

the supreme Goal, this the supreme Mystery,the Truth, aye, the Truth. Know this of the

Great Mantra and be ever dedicated to it.

Following the order laid down by the Agamas,beginning with the prescribed way of worship,

repeat Sripardprasdda Mantra a hundred andeight times.

The more you repeat this Mantra the moreextended are the fruits, temporal and spiritual.

Therefore with entire effort, in all conditions,

at all times, must you repeat the Sri Prasada

Para Mantra.

It is called prasada because it wins the

benign Grace anon, prasddakarandt;

it is called

para because it is above all other mantras,

parattvat sarvamantrandm. The Rishi of this

Mantra is the Supreme Shiva Himself, the Metre

is Gayatri which manifests the Unmanifest, the

Deity is She who is the Supreme Sovereign of all

Mantras.There is no truth higher than the Guru, no

Godhead greater than Shiva, no Science greater

than the Veda, no Philosophy equal to the

Kaula, no Knowledge greater than the Kula, nohappiness greater than Jnana, no worshipgreater than the Puja of eight limbs, no fruit

greater than Mukti. And Mukti, par excellance,

is obtained swiftly and directly by the Grace of

the Sriprasadapard Mantra. This is the truth,

the sole truth, the indubitable truth.

CHAPTER IV

THE FIVE M’S AND THEIRFULL SIGNIFICANCE*

The ingredients to be used in the worship of

the Devi are of many kinds. These comprise,

in the Kaulachara, madya ,wine, mdmsa, meat,

matsya,

fish, mudra,grain, maithuna, woman,

well known as the Five M’s, panca makdras

(each item beginning with mo). The Sastra

prescribes in meticulous detail, the types of

vessels to be used on different occasions, the

metal or substance of which they are made,

their dimensions;the several kinds of grain, the

proportion of their mixing and the manner of

their cooking;the preparation of different kinds

of wine from different substances according to

different formulas. Wine here is primarily

used as an agent for the release of the senses

from their engrossment in their outer objects.

The surface faculties and sensibilities constantly

exposed to the shocks and occupations of every-

day life are temporarily suspended and the

deeper, the larger, the subliminal ranges of

consciousness are opened up making it easier

for the practicant to get a hold in the inner

recesses and work for the culture and the purifi-

cation of the being. It is a means, says the

Kulamava, for the purification of the mind and

consciousness, cittaSodhanQ-scidhcinci. In its

fragrance is activated the icchd&akti,the power

of will, in its taste is awakened the jndnaSakti,

* Ulldaa 5

48 KULARtfAVA TANTRA

the power of knowledge, in its absorption theJcriydSakti, the power of action, and in thedelight of its taking the supreme state.

The several kinds of meat are also specified.But it is made clear that meat is to be used onlyfor the purposes of this ritual. No creature shallbe harmed for one’s own sake, one’s own enjoy-ment. All depends upon the purpose

;not even

a blade of grass shall be cut without a worthypurpose. What is called sin becomes a merit ifit is done for a higher purpose even as what isconsidered uplifting becomes a force for bindingif done in disregard of the higher Truth.Rightly used, rightly directed, the very means

fall become the means for rise, yairevapatanam dravyaih siddhistaireva. What is impor-tant is the spirit in which things are used, theceremonies conducted and worship offered

;it is

the inner consecration and not the outer ritualthat is paramount

;they are beloved of the Gods

who are dedicated in the inner sacrifice,antarydga-nisthd priydh. It is when theseingredients are consecrated and offered withdevotion that there stirs in the heart of thesadhaka, the supreme form of the Lord and HisSpouse in the figure of Sat-Chit-Ananda. ThisBliss experienced within is not seizable bythought or speech. In this condition there is asit were an invasion, a possession, by theDynamic Shiva, Bhairava, and there ensues anequality of eye towards all. The Self veiled bythe delusion of Maya comes to be perceived as ahouse concealed by darkness is seen in the lightof a lamp. Not intoxication, not disorderlyfunctioning of the senses, but a withdrawalfrom external, petty preoccupations and a

the five M’S and their full significance 49

relaxation into the folds of a lighter and larger

consciousness that sees and feels less constric-

tedly, more universally, is the immediate result

of the correct ritual of wine.Wine is not to be taken as wine nor flesh as

flesh;nor is it permissible to partake in the

ceremonies as a mere human animal riddenwith greed and desire. The Wine is the Shakti,

the Divine Dynamism, Flesh the Shiva, the

Divine Substance, and he who partakes is noneother than Bhairava himself, the Divine Enjoyer.

The bliss, Ananda that arises when all these

three are fused in the consciousness of the

practicant is real release, moksa. Ananda is the

intimate form of Brahman and it is there

installed in each individual body;wine brings

out, releases into manifestation this indwellingBliss. This is the reason why yogins take in the

sanctified wine.There are conditions to be fulfilled before

one is fit to take this wine. One must be free

from all doubt, free fr.om fear, brave of spirit,

above dualities, above curiosity, one must havearrived at a definite and conclusive understand-ing of the wisdom of the Scripture. In such aperson alone the partaking of wine, processedand sanctified by the charge of the Mantra,awakens the sense of godhood which unties the

knots of life.

To be otherwise, to do otherwise, is simplyto be drunk. Worship the Gods and the Manesin full accord with the prescribed way of the

Scripture, remember the Guru and dedicatebefore partaking of the meat and the wine.Wine is to be received only for the benefit of theGods who claim the Enjoyment and for steady-

4949—4

50 KULARNAVA TANTRA

ing the contemplation on the Divine, by releas-ing the mind from the tethers of the earth. Heverily sins who drinks out of desire. Wine is tobe taken for the flashing of the meaning of theMantra and for the concentration of the mindand for the removal of the bonds of birth. Hesins who takes to wine and the like for pleasure.Wine, says another Tantra, should be takenonly as long as the mind remains merged in theDeity (yavat syan manolayah). The Mahanirvanalays it down that wine is to be taken only aslong as the mind is not shaken and the sight is

not affected. To drink more is to drink animally.Completely free from greed or desire in

yourself, with love make the Deity partake,praSayet, make Her drink, not drink it yourself.Partaking of these ingredients, says the Tantra,at any other time except on this holy occasionof dedication and worship is condemnable.

Then, in a significant passage, the text

declares that just as the partaking of Soma is

enjoined upon the Wise in the Sacrifices of theVeda, so is Wine to be partaken on theseoccasions (of worship), Wine that gives bothbliss and release. Now, Soma in the Vediccontext means, as all know, not merely thejuice extracted from the plant of that name. It

is that only externally. The sap that is extrac-

ted from the plant and offered to the God is onlya symbol and an outer figure for the delight of

all life-experience distilled by the soul of theYajamana and offered to the Divine for its

acceptance as the acme of its consecration. LikeSoma of the Veda is the Wine of the Tantra. It

is something within, the flow of delight that

courses through the veins that is to be articu-

THE FIVE M’S AND THEIR FULL SIGNIFICANCE 51

lated, given shape, concretely felt in the consci-

ousness and offered in that experience. Theouter substance is merely a supporting figure,

an occasion and impulsion to the inner experi-

ence. This will be still more clear a little

further on.

The wine, says the Tantra, is not to be

drunk in the manner of the animal drinking,

paSupana vidhau. Unless the Dynamic Lord is

invoked, worshipped and the dedication is

sanctified by the prescribed ritual of Mantraswhich includes their repetition, invocation of

the Deities presiding over them, identification

of oneself with them and the merging of oneself

in their rhythms—a too elaborate and exhaus-

tive preliminary, one should think, for the merepleasure of a drink !—unless the Feet of the

Supreme Guru are invoked and duly worship-

ped, unless the science of the Divine worship is

thoroughly known, one has no right to partici-

pate in this ritual. To hell he goes who dares

to infringe these conditions and seeks to enjoythe wine. Such a sinner, libertine that he is,

shall be shunned. For him there is fulfilment

neither here nor there. Drinking of wine that

is not sanctified is as reprehensible as rape.

One whose being is overcome by intoxica-

tion is aware of nothing;for him there is no

meditation, no tapas, no worship, no dharma,no activity of merit, no good, no Guru, nothought of his self

;he cannot be a votary of this

path;

addicted only to sense-enjoyment he,

verily, falls. Not for true worship and dedica-tion, but for his own animal enjoyment he takes

to wine, eats flesh and resorts to woman. Hemay be most learned in the Science of the Truth

52 kularnava tantrabut if in practice he is given to these objects, heis indeed condemnable.

In a crowning peroration of memorable*mPor î the Kularnava declares unequivocally :

From the Muladhara at the base go up againand again to the Brahmarandhra at the crown

;

bliss issues out of this meet of the KundaliShakti and the Moon of Pure-Consciousness.What flows from this Lotus in the supremeEther above is the wine, this is the real wine tobe tasted by man

;what is drunk otherwise is

only liquor.

The animal that is killed is the notion ofgood and bad, merit and demerit, the animal ofduality which is cut asunder by the knower ofyoga with the sword of knowledge. And theconsciousness so freed is merged in the supreme.This is the true eating of meat.

The host of the senses must be broughtunder the mind’s control and yoked to the self

;

this is the true eating of fish. The othersmerely hurt the creatures.

And the woman to be waited upon is noneother than the inner Shakti that is lying asleepin the ordinary animal man and is awake in theKaula.* This is the ‘Shakti’ to be served,attended to. The rush of Ananda that ensues onthe meeting of this Divine Pair, the SupremeShakti and the Supreme Self, the Lord thatwaits above, that is the real maithuna, the finalma. Anything other is only copulation.

This, then, is the yogic, and we shall say,the ultimate meaning of the Five M’s. Thisis the sense in which the highest class of

* Votary of the Kula-marga.

THE FIVE M’S AND THEIR FU^L SIGNIFICANCE 53

Shakta worshippers understand the five com-ponents of this ritual and take steps to realise

them progressively in practice. In the Tantra,

the worshippers are, it is well known, divided

into three broad categories of paSu, animal man,vira

,the heroic man, divya, the godly man*. To

each of these classes of seekers, it should be

mentioned, the Five ingredients have different

connotations : divyatattva, the divine or symbolicmeaning for the divya sadhakal

;pratyaksa tattva,

literal, to the Vira who is constitutionally andtemperamentally equipped to ride on the crest

of Nature, subjugating and transforming her in

the course of his sadhana and fulfils the onerous

* There are further gradations leading from one class

to another e.g. svabhava vira, vibhava vira, mantrasiddha

vira etc.

t The meaning may vary from text to text, but every-

where it is in the yogic sense. For instance, Wine is the

nectarous stream that flows from the Brahmarandhra(Agamasara) or the high knowledge of Brahman in whichthe sense of the external world is lost (Kaula tantra)

Meat (mdn8a) is speech (amsa ,portion of ma, tongue) which

is ‘ eaten ’ i.e. controlled ; or it means the dedication of

all action to the Lord, ‘ Mam. ’. Fish (mataya) are the twofishes moving in Ganga and Yamuna i.e. the two currents

of breath, expiration and inspiration, constantly movingin Ida and the Pingala ; they are eaten i.e. controlled bypsycho-physical disciplines like Pranayama ; or it meansrefined knowledge by which through the feeling or ‘ Mine’mat one identifies oneself with the universal life. Mudrais the knowledge of the luminous Atman, Self, in the

thousand petalled Lotus above ; or it means abondonmentof one’s participation in evil that goes to bind. Maithunais the bliss onjoyed by the sadhaka in identification withthe Atman in the Sahasrara ; or it is the union of the

Kundalini Shakti in the Muladhara of our being with the

Shiva in the Sahasrara.

54 KULARNAVA TANTRA

conditions laid down by the Sastra. To one whois neither a divya nor a vira but is on the lowestrung of the ladder, pa6u, Panchatattvas aresubstitutional, ctTivJccilpcLtctttvcL, Instead of winsthey use coconut water, instead of meat, garlicand so on*. The Mahanirvana Tantra lays itdown :

When the Kali age is in full sway, in thecase of the householder whose mind is entirelyengrossed with domestic desires, the threesweets should be substituted in the place of thefirst element of worship. Milk, sugar andhoney are the three sweets They should bedeemed to be the image of wine, and as suchoffered to the Deity. Those born in Kali age areby their nature weak in intellect, and theirminds are distracted by lust. By reason of this,they do not recognise the Shakti to be the imageof the Deity. Therefore, O Parvati, for such asthese let there be, in place of the last element ofworship, meditation upon the Lotus-Feet ofthe Devi and the inward recitation of theiristamantra. (VIII. 171-174)

* Here too the items to be substituted may differ fromTantra to Tantra but everywhere care is taken to see thatthey are harmless ingredients. Coconut water or milk forwine; salt, ginger, sesamum, wheat or garlic for meat,brinjal, radish or pdniphala for fish

; paddy, rice or wheatfor Mudra ; offering of flowers with hands in a prescribedmudra, joining of particular flowers in dedication etc. formaithuna.

CHAPTER V

REQUIREMENT OF WORSHIP*

It is not everyone who can take to the

worship of the Deity. To make offerings to the

Deity, to summon Her to accept what is

proffered, to receive Her in a fitting manner and

adore Her pleasingly, requires a preparation,

outer and inner, worked out in the present life or

the past. One who is so competent is fully

initiated, knows the truth of the knowledgeembodied in the Scripture. He is full of devotion

for the Guru, and for the Deity. And he has

control over himself, well-regulated in his life.

The mysteries of the Agamas, which are not all

openly declared in the Sastras, are known to

him. He is full of fervour for worship. Wor-ship shall not be done as a routine or as a part

of discipline. He who would truly worshiplooks forward to the adoration with eagerness,

with joy. And when he worships, he is alive

with the instruction of the Guru. For it is the

Guru who puts him in contact with the Deity andto be conscious of his instruction is to enliven the

link forged by him. Pure of heart, superbly

joyous, devoid of anger and unsteadiness, reject-

ing the inferior ritual, cheerful of countenance,

he worships. He offers and adores with devotion.

Devotion does not come or grow in a day. Evenwhen it is intense it does not last. True andlasting devotion sprouts after a long period of

self-effectuation and particularly by the Grace

* Ulldaa 6

56 KULARNAVA TANTRA

of the Divine. It is then that offerings madeaccording to the instruction of the Guru, to theaccompaniment of proper Mantras, reach theirdestination. It is then that the worship of theGreat Sri Chakra, Abode of the mighty Puissanceof the Divine Mother, can be performed effec-tively by means of Mantra-Yoga. Not merelychanting of Mantras, but by yoga of mantrai.e. by a deep identification with the soul ofthe Mantra that is repeated. Such worship, saysthe Lord, He accepts with distinction along withHer. And when the worshipper enters into theRitual, he must realise and come into a state ofconsciousness that feels divine. To trulycommune with the Divine and to offer oneself tothe Divine, one must become aware of one’s ownstate of divinity. Such a worshipper attainsFulfilment as well as Release.

Worship must be performed in a place whichis free from distractions and disturbances, freefrom crowd. The worshipper shall seat himselfin a happy position which gives stability to thebody and face either east or north. Prior tobeginning the ceremony he shall, with an un-agitated mind, visualise himself seated in thejewelled abode of the Divine Mother in theOcean of Immortality with all the highparaphernalia required for the worship andperform the Puja according to the command ofthe Guru.

Before proceeding to the worship, however,there is an indispensable process of purificationwhich is fivefold in character

;purification of

oneself, purification of the place, purification ofthe materials used, purification of the Mantrasand purification of the Deity. Purification of

REQUIREMENT OF WORSHIP 57

oneself is both outer and inner;the outer by

bath and the inner by the purification of theelements, bhuta&uddhi, by pranayama and nyasaand other prescribed methods. The place ofworship is sanctified by cleaning, wiping,anointing into a shine of the mirror, decorationwith flowers, incense, camphor, lights andcolours. The substances used for worship shallbe purified by prescribed methods of sprinklingwith sanctified water reciting the Mantras,with mudra etc. The Mantras that are used areto be purified* by appropriate means. Andlastly, the Deity to be worshipped is also to bepurified, by placing it on the seat, making it

whole, i.e. by invoking the life of the Deity intoit, sprinkling with sanctified water along withrecital of the Mulamantra, performance of nyasaetc. in the prescribed manner. Adorning it withornaments, offering of incense, lights etc. followafterwards.

After this elaborate and comprehensivepurification, attention should be paid to thedrawing of the significant circles, mandalas,the proper placement and utilisation of thevarious substances, singly and in combination

;

the various cosmic Powers are invoked and theprescribed Mantras repeated in their due orderwith sacred deference. The fraternity of theGurus t is to be invoked. And after sanctifying

* Purification of the Mantra is the performance of Japaof the letters of the alphabet which compose the Matrika-mantra, once in their regular order, and once again in theopposite, by linking the letters of the Mulamantra withthem.

t The Gurus are classified into three grades : dxvyaugha,

the celestial order, siddhaugha, the perfected order,

58 KULARNAVA TANTRA

the seat the Deity is called. She who dwells inthe cluster of Lotuses, Who is the Form ofCausal Delight, ever active for the good of all,the Divine Mother is fervently called intocoming and beseeched to stay as long as theworship is in progress. And the worship isoffered with an exclusive concentration.

The Divine, say the philosophies, is reallywithout form, without any features. Then howis it, it may be asked, that It is enjoined to beworshipped in so many kinds of form andlauded in Its features in the various scriptures!The Agama gives the answer.

The Brahman is indeed the Immeasurable,the Impersonal, without attribute, a sheerConsciousness. Yet for the benefit of the aspireing, of those who seek for It, Brahman assumesforms, determines Itself in a way as to becognisable and accessible. It takes Form butcertainly It is not limited by that Form or anynumber of Forms. Thus, though the Supreme

manavaugha, the human order. The first, the divine order,consists of Adinatha and His Shakti, Sadasiva and hisconsort, Ishwara and his consort, Rudra and his consort,Vishnu and his beloved, Brahma and his wife—in alltwelve.

In the second, the order of the Siddhas—those who havearrived at perfection and are eternally present and active-are Sanaka, Sananda, Sanatana, Sanatkumara, Sanatsujata,Ribhukshaja, Dattatreya, Raivataka, Vamadeva, Vyasa,Shuka—eleven of them.

The third, the ordinary, is of gods who apparentlyoccupy a subordinate position in this scheme : Narasimha,Mahesha, Bhaskara, Mahendra, Madhava, Vishnu—in allsix. According to some other schools, this manavaugha,human order of Gurus, consists of the human Guru, MahaGuru, Parama Guru, Parapara Guru eto.

REQUIREMENT OF WORSHIP 59

Deity is not determined or limited by Form,She reveals Herself in many forms. Theworshipper visualises the Formless One inForm and adores Her in the linga, sign-symbol,altar, Fire, Water, winnowing fan, wall, sheet,Mandala (diagram), plank, in the head or in theheart.

Just as though milk is formed from theconstituents all over the body of the cow, it

flows out only through the teats of its udder,similarly the Divine who is all pervading shinesspecially resplendent in Images and the like.The Presence of the Divine in the Form is deter-mined in its intensity by the appropriateness ofthat Form, specially of the worship offered andby the faith of the worshipper. Cream, as longas it lies in the body of the cow, does not nourishanyone. But when it is collected, treated andused, it does promote nourishment. The Divineis likewise there spread in each body

;but with-

out proper adoration and evocation, upasana,it

does not yield fruit to man.All the pranas of the Deity are to be sum-

moned together, the limbs enlivened, all instal-led in the Image and then is the live Deity to beworshipped. Otherwise worship is fruitless.There may be defect of Mantra, defect of ritual,defect of process

;still if this installation is

done in the proper manner, the worship bearsfruit.

If there be transgression of rule there is nofruit. Neither there should be allowed defect ofexcess or defect of want. Only when things aredone according to the requirements laid downthat Japa, Homa, Puja etc. become acceptable tothe Deity and therefore fruitful.

60 KULARNAVA TANTRA

If worship be offered without an activeconsciousness that the Divine is there in theform of the Mantra and pervades through theMantra, it is useless. The Yantra is declaredto be ensouled by Mantra and the deity is in theform of Mantra. Worshipped in the Yantra,She is indeed instantly pleased. And why is

this form called yantra ? Because it regulates,

subdues,

niyantrana, all misery arising fromdesire, anger and other failings. As the body is

to the jiva, soul, as oil is to the lamp, theYantra is the established seat of all the Deities.

Therefore draw the Yantra, meditate upon Herauspicious form, know everything from themouth of the Guru and worship according to

rule. If worship be done without proper Yantrathen it can only entail the curse of the Deity.Each Deity is to be carefully installed in its ownYantra and worshipped with all its parapher-nalia. Should you be absent-minded, call oneDeity and worship another, you shall receivethe curses of both. Each Deity is to be receivedwith the honour that belongs* to it, with theMantra that is proper to its order. The innersoul-force, antah&akti

,shall be roused to its full

potential and dedicated to the Deity through theseveral movements of the worship.

It is only when all these requirements arelearnt from the Guru and worship offered inaccordance with the rule, that the Deity is

pleased. The Puja must be full in its limbs andfull in its duration.

CHAPTER VI

YOGA*

Yoga is the main process. The Tantra seeksto weave it into every detail of life, give adifferent meaning to each of man’s activities bymaking all of them means for the effectuationand expression of the inner yoga of progressionfrom the human into the divine.

And of yoga, dhyana, meditation, is animportant limb. Dhyana is of two kinds, grossand subtle. When the meditation is upon aForm, it is the gross, and when it is withoutForm, the subtle. The grosser kind of medita-tion with Form is resorted to when the mind is

very unsteady and needs to be given a prop, aconcrete object on which to fix itself so that it

may not wander away. But the object of boththe gross and subtle kinds of Dhyana is thesame : steadiness, immobility of mind.

When the Divine is conceived with form,it is contemplated upon in its several limbs, feet,

hands etc., in the prescribed manner. Whenit is conceived as without form, it is con-templated upon as the Sacchidananda, all-

luminous, without parts. It neither rises norsets, neither waxes nor wanes, it shines by itself

and enshines others without effort. Infinite,

formed in Light, not perceivable to the eye butsimply existent, it can only be felt, becomeaware of by the mind. Knowledge of That is

Brahman.

* Ulldsa 9

62 K.ULARNAVA TANTRA

And he whose movement of life-breathis arrested, who is immobile like the stone,knowing only the supreme Self and Abode is

called the yogi who knows yoga. Where thereis not even awareness, where it is still likeblocked water, that Dhyana devoid of Form is

called Samadhi. The Reality shines by itself,

not by mental thinking. And when the Realityso shines on its own, one instantly becomesThat Itself. He who is as if asleep whether inthe condition of dream or of waking, neitherbreathing in nor breathing out, immobile, he is

truly freed. Whose senses are without stir,

whose mind and breath are absorbed in his self,

who is like one dead, he is called the Jivanmukta,liberated while yet living. He neither hears norsmells nor touches nor sees, neither he knowspleasure and pain, neither he exercises themind. Like a log of wood, he cognises nothingnor is aware of anything

;he is only absorbed in

Shiva, he is in samadhi. As with water throwninto water, milk into milk, ghee into ghee, nodifference remains, similarly no difference thereremains between the jivatma and theParamatma, the soul and the Lord, Even as theinsect becomes a bee by force of concentration,so can man become Brahman by dint of samadhi.And once the self is separated from the gunas,it is never the same again, just as butterextracted from milk even when thrown againinto the milk does not get into the old state.

Just as one in heavy darkness sees nothing,so indeed the yogin sees not the world whichdoes not hold his attention. This is the true signof Dhyana : as one does not see the world of

objects when the eyes are closed, so even when

YOGA 63

they are open, the world is not seen. He whoknows the Brahman is aware of this world-movement only in the manner of men beingconscious of some itching on their bodies.

Of him who has known the supreme Reality,above forms

,above change, the very Mantras

with their presiding Deities become the servitors.Of him who is founded in the sole consciousnessof the Self, every movement is worship, eachutterance is verily a mantra, each gaze is

meditation.* When identification with the bodyis gone and the supreme Self is known, whereverthe mind moves there it is samadhi.

When the supreme Self is beheld, cut asunderis the key-knot, hrdaya-granthi, that rivets allinvolvements in the many strands of nature

;

shorn are all doubts, doubts of higher possibili-ties or of the veracity of the scriptures orutterances of the Jnanins; all karma

,legacy of

past action, dwindles away. When the master-yogin attains to this pure and supreme State, hecares not for the status of the gods or of themighty Asuras. To him who sees the All-pervading, Peaceful, Blissful, Imperishable,what can remain still to be attained or still to beknown? When knowledge and super-knowledgeare attained, when what is to be known is therealive in the heart and when the state of Peace isattained, neither yoga nor dharana

,concentra-

* “ May Thou be pleased to accept my prattlings asJapa, and construe my movements as Mudras. Let myramblings be Pradakshina, and what all I eat and drink beofferings to Thee ; my reclining be prostration to Thee,and all enjoyments not for me but for Thee. Thus let allactions of mine go to constitute Thy worship.”

(V. 29, Saundarya Lahari)

64 KULARNAVA TANTRA

tion, is necessary. Enough of all rules once thesupreme Brahman is known. When the windsof the Malaya mount blow, of what use is thepalmyra fan ? For him who sees himself as theOM (or as the Self), there is neither checking ofbreath nor closing of nostrils, neither yavna, norniyama, neither yoga based on padmasana norgazing at the tip of the nose. Yoga is the unionof jiva and the Atman, so declare the adepts inyoga. And once that is achieved all disciplinespreparatory or contributory to yoga are no moreincumbent.

When this Supreme so attained is meditatedupon even for a moment with faith, great andimmeasurable is the good that ensues. Evendeliberation for a moment on the truth that* I am Brahman ’, wipes out all sin as the rise ofthe sun dissipates all darkness. The knower ofTruth reaps millionfold the fruit that is heldout by observances, sacrifices, pilgrimages,gifts, worship of the gods etc.

There are several states of being, so manygradations of consciousness in this life of yoga.The best and highest of course is the state naturalsahajavastha

,in which oneness with the Divine

is felt spontaneously and always;the middle is

one of concentration, dharana and of meditation,dhyana

;the lowest is of laudation, stuti

,and

japa;and lower than the lowest is the stage of

homa and puja, worship. Again, deliberation,

poring of mind over the nature of the Truth is

the best, the highest;preoccupation with japa

is the middle;study of the sastra is the lowest

;

and lower than the lowest is occupation withaffairs of the world.

A billion pujas equal a stotra, laudation;

YOGA 65

a billion stotras equal a japa;a billion japas

equal a dhyana;and a billion dhyanas equal an

absorption, laya *

Not higher than Dhyana is the Mantra;not

higher than the Self is god;not higher than

inner pursuit is puja;not higher than content-

ment is there any fruit.

t

Free from ritual is higher Worship; silence

is the higher Japa;absence of thought is higher

Dhyana;and absence of desire is the supreme

fruit.

Sandhya without mantra or water, tapaswithout puja and homa, puja without ceremonies—these the yogin shall always perform.

Free from attachment, aloof, beyond vasanasand associations

(upddhi) absorbed in the truenature of oneself, the yogi knows the supremeTruth.

The body itself is the temple. The jiva

itself is God Sadashiva J Do away with thefaded petals of Ignorance and worship with theConsciousness of ‘He am I*. Jiva is Shiva;Shiva is jiva; the jiva pure is Shiva. When inbonds it is jiva

;freed from bonds it is Sadashiva.

Enclosed in husk it is paddy;freed from husk

it is rice. Enclosed in karma it is jiva;freed

from karma it is Sadashiva.To the initiated Wise, Brahmanas, the Divine

reveals Himself in the sacrifical Fire; to thethinkers in the heart

;to the unawakened in the

* Puj akotisamam atotram stotrakotisamo japah;japa-

kotiaamam dhyanam dhyanakotisamo layah.

t Na hi dhyabat paromantra na dwastratmanah parah ;

nd husandhat para puja na hi trpteh param phalam.

J Deho devalayo devi jivo devah sadasivah.

4949—5

66 KULARNAVA TANTRA

Images;but for those who know the Self, He is

indeed everywhere*.He who stands equal-minded in censure and

praise, in cold and in warmth, among foes andamong friends, he is the master of yoga, devoidof either exuberance or depression. The yogi,knower of the supreme Truth, dwells in thebody like a wayfarer, devoid of desire, ever-content, equal-eyed, master of the senses. He isthe yogi, knower of the high Truth, who iswithout volition, without doubts, without taintof associations or impressions, absorbed ever inTruth of his own Reality. The yogi, knowerof truth, lives like the lame, the blind, the deaf,the impotent, the ebrious, the dull.

Buoyed up on the Bliss supreme ensuingfrom the fivefold worship, he is the master ofyoga, beholding his Self within himself. Forthose who know how to derive the essential rasaol the five constituents of worship, they yieldrelease

jbut for those who do not know and yet

resort to them, they are verily means of perdi-tion. He is the real K.ula-yogi who in the midstof these five elements of worship, is constantlyconcentrated on the Feet of the Guru, alwaysfree from mental lapses. Freely partaking ofthem all, yet fully and ever conscious of theidentity of himself with the Supreme, he livescontented in that awareness.

Values are totally changed in the path of theK.ula. What is rejected in the ordinary worldis cherished here

;what is valued there is

rejected here. Considerations of men in the

* Agnau tistlati viprxnam hrdi devo manisihdm,pratimasvaprabuddhaham sarvatra viditatmandh.

YOGA 67

world do not apply to the Kaula whose goal is

different and path still more different. Neither

injunctions of acceptance nor of rejection, neither

merit nor demerit, neither heaven nor hell

exists for the Kaula In this Path the ignorant

grow wise;the poor grow wealthy

;the decayed

progress; enemies become friendly; the verykings become attendants; all befriend the Kaula.Those who turn away come to greet, the proudbow down to him. Obstructors become allies.

Bad qualities turn good, what is not kindredgrows kindred

;what is contrary to the Dharma

becomes Dharma The very death becomes a

helping physician, the home becomes a veritable

heaven. What the Kula yogi wills, that comesto be.

A Kula Yogi may dwell anywhere, disguised

in any form, unknown to anybody. Such yogins,

in diverse guises, intent on the welfare of men,walk the earth unrecognised by others. Theydo not expend their self-knowledge at once. In

the midst of men they live as if intoxicated,

dumb, dull. The mode of yogins is not easily

perceivable like the stars and the planets in the

skies when there is the sun or the moon. Themode of the yogins is not seen like the move-ment of the birds in the skies or of aquatics in

the water. Adepts in Kaula yoga speak in the

manner of the uncivil, behave as if ignorant;appear like the lowly. They do so in orderthat men may ignore them and not flock to

them;they talk nothing at all. Though realised

in freedom, the yogi will sport like a child

;

may conduct himself like a dullard;talk like

one intoxicated. Such a yogi lives in a waythat this world of men may laugh, feel disgust,

68 KULARNAVA TANTRA

revile and seeing, pass at a distance leaving himalone He would go about in different guises,at times like one worthy, at times like onefallen, at times like a ghost or demon. If theyogi accepts things of life it is for the good ofthe world and not out of desire. Out of compas-sion for all men, he will sport on the earth.Like the sun who dries up everything, likeAgni who consumes everything, the yogi takesall to himself, but is not tainted by any sin.Like the Wind which touches everything, likethe sky which spreads everywhere, like all whobathe in the rivers, the yogi is ever pure. Aswater of the township gets pure when it reachesthe river, so too things from the lowly becomepure once they reach the hands of the yogi.

To the wise who seek their higher good,the ways of the adepts in the Kaula Knowledgeare, verily, the honoured. What the masters

y°8a tread that is the supreme Path;where

the sun rises there is the East. Just as wherethe elephant walks is formed the path, similarlywhere the Kula yogi treads there is the Path.Who can hope to make straight the windingcourse of the river or to arrest its flood ? Whocan deter the man in Peace who sports as hewills ?

Even as the charmer is not stung by thesnakes he plays with, the Jnanin playing withthe serpents of senses is not harmed. Awayfrom misery, contented, devoid of dualities,free from jealousy, given to Kaula Knowledge,peaceful, the Kaulas are always devoted to theDivine. Without insolence, anger, show, desireand ego, truthful in speech, not enslaved to thesenses, the masters of the Kaula Path are not

YOGA 69

fickle. When the Truth of the Kula is lauded,their hair stands on end, their voice shakes withemotion and tears of joy drop down

;they are

the best of the Kaulikas. They have the con-viction that the Kula Dharma born of Shiva is

superior to all dharmas;such are best among

the Kaulas. He who knows the truth of theKula, who is proficient in the Science of theKula, who is engaged in the worship of theKula, he alone is the Kaulika and no other.

He becomes pleased on meeting devotees of theKula, knowers of Kula, traditions and obser-vances of Kula

;he is the Kaulika, dear to

Shiva.

By initiation, diksa, shall one be a Kaula,knower of the three tattvas, the Feet supremeand the meaning of the basic, mulct, Mantra,devoted to the Deity and the Guru. The teacherof the Kaula Path is difficult to get

;he is

obtained only by a happy ripening of previousmerit. The intensive practicant of the KulaDharma, howsoever low may be his station inlife, purifies instantly if only he is remem-bered or lauded or seen or bowed to or conversedwith.

“ Whether he is an all-knower or a fool,

whether he is the best or the lowest, if he be aknower of the Kula, where he is, there I am withThee (Devi). I dwell not in Kailas nor in Merunor in Mandara

;I dwell where dwell the

knowers of Kula. Even if such men of the Lordbe far, there must one repair

;they must be seen

with effort; because there, indeed, I am. TheTeacher of the Kula must be met even if he bevery far

;but not the animal man even if he be

very near. Where the knower of Kula lives that


place is sanctified. By his sight and by hisworship thrice seven generations are uplifted.When they see a Kula-Jnanin in their progeny,the ancestors rejoice saying ‘ we shall attain tothe supreme state.* Like the tillers for plenteousrains, the ancestors always look forward fora Kaulika in their family, either as a sonor a grandson. He indeed is blessed in thisworld, freed from sin, whom the mastersof Kula approach with pleasure. When themaster of the Kaulikas is at hand, yogins andyoginis flock happily to his dwelling. The veryancestors wait upon them

;therefore are the

adepts in the Kula-knowledge to be worshippedwith devotion. If after worshipping Thee,O Devi, the devotees are not worshipped, thesinners who do so do not qualify for Thy Grace.When the offerings are placed before Thee, thouacceptest them by mere sight

;I take their sap

from the tongue of the devotee. Worship of Thydevotees is my worship

;therefore he who seeks

my favour shall worship Thy devotees alone.What is done for the Kaulas is done for the gods

;

for the gods are all fond of Kulas; so worshipthe Kaula. Nowhere am I so pleased as therewhere the master of Kula is worshipped well.The fruit that is obtained by the worship of theKaula is not to be had by pilgrimages, tapas,gifts or observances. Whatever a kaula maygive, donate, sacrifice, however he may dopenance or worship or repeat by way of Japa, it

is useless if the Kula Teacher is disregarded.He who enters the Kuladharma and yet does notknow the way of the Kula, his house is verily aburial ground, he a sinner, cooker of kine.

Gifts made to those other than votaries of

YOGA 71

the Kula are fruitless like water in a broken jar,

seeds sown on rock, ghee poured in ashes Whatis given according to one’s capacity to the

Kulayogin, with feeling, on special occasions,

that is superbly fruitful. When the Wise in the

Kula are called on special days, worshipped in

devotion with godly reverence with sandalpaste, flower and the five gladdening mudras,and they are pleased, I am pleased and all the

gods are pleased.”

Therefore with all effort, in all conditions,

always be devoted to the Kula Dharma worshipthose who are knowers of the Kula Whetheryou are learned or not learned, as long as youhold the body, the way laid down for yourstation in life shall be worked out for release

from karma;when ignorance is thus destroyed

by prescribed action, you attain by knowledgeto the state of Shiva and in Shiva you get therelease. Therefore resort to the prescribedaction Do actions which are free from blemish,works that are enjoined for daily performance

;

released by that action, aspiring for happiness,devoted to works, live happily. It is not possible

to give up all activity for one who bears thebody

;therefore abandon the fruit of action and

be a true renouncer. Organs engage themselvesin their functions—understanding this, leaveaside the ego-feeling; actions so done do nottaint. Actions done after attainment of Know-ledge do not touch like water a lotus leaf. Ofone settled in that knowledge all acts of meritor demerit dwindle away, they do not taint;

neither do those that are done again. Given to

natural joy that ensues and to the Knowledge ofthe Truth, having given up all volitions, the

72 KULARNAVA TANTRA

wise one should forsake all action that binds.Merely to give up the scheme of prescribedworks (without this knowledge) is conceit of theignorant. Just as after attaining fruit the treethrows away the flower indifferently, the yoginattaining to the Truth, gives up the parapher-nalia of works. Those who are one in their corewith the Brahman are not tainted by any kind ofmerit or demerit.

CHAPTER VII

WORSHIP*

Worship, puja, individual and collective,

plays a central part in the life of the Kaula.

There are different rituals for daily worship,

for the fortnightly and the monthly sessions.

Special rituals are prescribed for special occa-

sions like the days of religious festivals, birth-

days of one’s own, of the Guru, the ParamaGuru etc. All are to be observed to the best of

one’s ability, one’s resources, the circumstances,

the times, the customs. In the selection,

assemblage and utilisation of the ingredients of

worship, the utmost care is to be exercised.

Much more than the material side of the

worship, the updsdka has to be careful of his

psychological state of mind and soul. Especially

in the worship with the Five M’s, it is laid downthat they are to be used as prescribed purely for

the delectation of the Deity;

if desire creeps in

then it becomes a sinful act. The worshipper

shall bow down to the woman, who is to be

worshipped in certain rituals—mark that she

may be of any age from one year onwards for

purposes of worship of the maiden, kumari

puja—as a deity, devata buddhya. The Deity is to

be first invoked in her and then the worship

proceeded with, with a mind free from impurity,

nirvikarena cetasd. At the best, the worshipper

himself must rise in his consciousness to the

status of a god

—

devata-bhavam-asthitah,

* Ulldsas 10, 11.

74 kularnava tantraThe Yantra is an essential part of the Kaula

worship and without a proper Yantra the Deityis not pleased to be present. And where worshipis offered according to the scripture, the Lordhimself with the Devi is present. Millions arethe attendants charged by Him with the protec-tion of the Kula Dharma and of those who adhereto it. They are ever pleased when they areremembered and given their due in worship.Some of them, the major deities, are to beinvoked in the prescribed forms and worshipped.

Before entering the ritual of worship theinitiate shall cleanse himself with purificatorybath. He shall seat himself in the prescribedmanner and abstain from loose unconnectedtalk. He shall not eat before-hand. He shallnot lack in devotion and shall not be taintedwith greed in any form. He shall not offerworship in the presence of one who is notqualified to participate in the ritual i.e. thepaSu, the man still in the animal stage as he isnot sufficiently purified in mind and soul.

It makes a big difference in the Kaulaworship whether the worshipper is an en-lightened person in the ways of Knowledge orhe is an ignorant man. The wise, says theTantra, intoxicated with the spirit of the ritual,do japa, meditate, praise, prostrate, instruct,query, delight themselves during the sessions.But the ignorant wander, roar, laugh, argue,weep, desire for sex and cavil. Slight, garru-lousness, argumentation without logic, indif-ference, fear, anger, these are to be avoided inthe Circle of Puja. No quarter shall be given toegotism. All are eligible to respect in the eyesof the true Kaula. Nobody shall claim superio-

WORSHIP 75

rity over others saying he is the Guru or he is

the elder.

Pay due respect to the recognised Guru.

Perform his worship on suitable occasions.

Do not take his name except at the time of Japa.

Observe proper secrecy regarding the instruc-

tion of the Guru, regarding the Mantra that is

given to you. Receive full instruction in line

with the age-old tradition from the person of

the Guru and do not speak of it to the unquali-

fied. Speak not to the lowly, neither hear fromany such

Pay respect to womankind, as they are all

born of the family of the Divine Mother Punish

them not in however mild a manner, whatever

the transgression. Their excellences, not failings,

are to be stressed.

Guard the core of this Kula Dharma fromthe profane, like wealth of gold and corn fromthe brigands. Be a Kaula (worshipper of the

Sovereign Shakti) within;

appear a Shaiva

(votary of Shiva) without; but among men in

society pass for a Vaishnava (bard of GodVishnu). Like the water within the shell of a

coconut, protect the dharma of the Kula Scrip-

tures like the Veda and the Sastras are like

common women open to the public gaze;but

not so the Sambhavi Vidyd—the Science of the

Kaula—which is like the bride of a high family.

And the main-spring of this Kula Dharma lies

not in elaborate rituals like abkiseka,

not in

Mantra, not in ponderous study of learned

treatises, but in a truthful ordering of life.

Proclaim the glory of the Guru but guard the

holy Mantra imparted to you. The Guru is the

saviour. And more. Just as the sins of the

76 KULARNAVA TANTRA

ministers are laid at the door of the king, of thewife at the husband’s, so do the sins of thedisciple accrue to the Guru. Therefore be onguard and carry out his behests faithfully, lestyour sins of omission and commission recoilupon the Guru.

CHAPTER VIII

DEVOTION TO GURU*

Therefore worship him, worship his feet,

cherish the sandals which house his feet, thepaduka. Just as the essence of Speech is therebelow in the basic centre, mulddhara, just as thelowest in the rung—the Sudras and the like—arethe effective instrumentations, similarly in theOcean of Kula all knowledge is founded on thepaduka. Remember and cherish this padukawhich yields infinitely more merit than anynumber of observances, gifts, sacrifices, pilgri-mages, mantra-japa and rituals of worship. It isthat which, remembered, protects in timesof distress and danger and calamity. Study,remembrance, knowledge, donations and sacri-fices and worship are truly done by him whoever remembers on the tip of his tongue theMantra of this paduka

.

Look towards the direc-tion in which the lotus feet of the Guru lie andbow to it every day with devotion. There is nomantra higher than that of the paduka, no godhigher than the Guru, no initiation than that ofthe Slakta and no merit higher than the Kulaworship. At the root of dhyana is the form ofthe Guru

;at the root of puja is the feet of the

Guru;at the root of the mantra is the word of

the Guru and at the root of all liberation is thegrace of the Guru. In this world all holy actionsare rooted in the Guru

;therefore is the Guru to

* Ullasa 12

78 KULARNAVA TANTRA

be constantly served with devotion for fulfil-

ment. All fear of distress, grief, avarice,delusion, bewilderment, exists only as long asone does not take refuge in the Guru Allwanderings in samsara fraught with grief andimpurity last as long as one has no devotion to aholy Guru. The beautiful mantra of the pdduka,whose root is in the grace of the Guru, loadedwith the fruit of all fulfilment purifies and leadsto the supreme Truth. As the boon-giving Gurugives the mantra in contentment and beatitude,try to please him with devotion, wealth, yourvery life. Indeed, it is only when the high Gurugives himself to the disciple that he becomesliberated, free from birth. The disciple shouldwait upon him till he gets pleased, for once he is

pleased, all the sins drop away. These loversof the devoted get for their dependents whatthey may not even hope for. When the Guru is

pleased, even Gods like Brahma, Vishnu,Mahesha, sages and yogins, bestow their grace.Directed by the compassionate Guru who is

pleased with devotion, the disciple attainsliberation from karma and becomes eligible to

both freedom and fulfilment.

Hence shall the disciple do what is pleasingto the Guru, by his mind, speech, body andaction. When the Guru so pleased says, ‘ Youare freed,’ indeed, one attains to liberation.

From his transcendent station, the Lord in theform of the Guru frees one from the bonds of thepaiu. Devotion to the Guru is the one maintruth

;without that all learning, all austerity,

family status, observances are useless;they are

only decorations pleasing to the worldly eye.Whatever one’s station is in life, if he be devoted,

DEVOTION TO GURU 79

he is dear to the Lord and as adorable as theLord Himself.

The fire of devotion to the Guru burns awayall taint of bad thought. With devotion even acooker of kine is laudable and a learned manwithout it is an atheist. He who has completedevotion, steady and constant in the Guru, whathas he to worry about dharma, artha etc.?Moksha is in the hollow of his palm. For himwho devotedly remembers, “ My Guru is ShivaHimself who grants liberation and enjoyment ”,fulfilment is not far off All objects fructify inhim who has supreme devotion to the Lord andas to the Lord so to the Guru. As to Narayana,to Mahadeva, to one’s own mother and father, sois devotion to be had to one’s own Guru. Lookupon the Guru and his wife as your parents, asthe very Narayana and Lakshmi, as Brahma andSaraswati, as Shiva and Girija. Not by sacrifice,gifts, askesis, pilgrimage are all siddhis obtainedin the manner they are by devotion to the Guru.As the steady devotion for the Guru grows, sogrows one’s knowledge.

Why the pains of long pilgrimages? Whythe observances that emaciate the body ? All thefruit anticipated from such austerities can beeasily obtained by motiveless service to theGuru. The Sruti declares that for those whoseek for fulfilment and liberation, who aspire toattain to Brahma, Vishnu and Isha, devotion tothe Guru is the Path and no other. Like fireconsuming a whole heap of cotton, this devotionburns away in a moment all inauspicious karmaand great sins. Glory to that faith in the Guru,giver of all fulfilments, by which even mud,wood and stone yield fruit without fail. Neither

80 KULARNAVA TANTRA

yoga nor tapas nor ritual of worship attain

;

here in this Path of K.ula, free from Maya, onlybhakti excels. When the entire universe islooked upon as pervaded by the Guru, whatMantra can fail to fructify in that field of thedevoted? To perdition he goes who regards theGuru as human, the Mantra as mere letters andthe Images as stone. Never look upon the Guruas a mortal. Should you do so then neitherMantra nor worship can give you success. Donot associate the holy Guru with the ordinaryfolk either in your remembrance or in talk.Otherwise all the good that is done turns intoevil. The parents are indeed to be adored withall effort because they are the cause of yourbirth. But the one to be worshipped especiallyis the Guru who shows what is Dharma andwhat is not * Indeed, the Guru is the father,Guru is the Mother, Guru is God MaheshwaraHimself. Even when God Shiva is wroth, theGuru is the saviour; but when the Guru himselfis angered, there is none to save. By mind, byspeech, by the body, by action, do what is help-ful to the Guru

;to do what is contrary to his

well being is to invite a precipitous fall. Deathfollows the forsaking of the Mantra

;wretched

poverty follows the forsaking of the Guru

;

forsaking of both the Guru and the Mantra leadsto the very hell. Bear the body for the sake of theGuru

;acquire wealth for the sake of the Guru

;

exert yourself for the Guru regardless of yourown life. If the Guru speaks harshly take it as

* The parents give only a human birth in this world,but the Guru ensures a birth in godhead in this worldand the next.

DEVOTION TO GURU 81

a benediction;even a beating from him take as

a gift. Whatever objects of enjoyment there be,

offer them first to the Guru and take to them ashis leavings.

When the Guru is present no tapas is

necessary; neither is fasting nor observances;neither pilgrimage nor purificatory bath. Tothe Guru, you shall not command nor talk in thesingular

;with the Guru you shall not transact

any business of purchase and sale or borrow andlend.

Do not enter into argument with the deniersof God nor even talk to them

;avoid them from

afar;do not sit in their company at any time.

When the Guru is present, do not proceed toworship another

;that worship will prove

fruitless When you hold the lotus of his feet onyour head, you have no burden to carry. Youhave only to act as per his command

;for the

Guru is indeed the command.What you hear elsewhere regarding Mantras

and Agamas report to him and accept only whatis approved by him and reject what is not.What he speaks from his own knowledge, do notspeak of that secret to others

;to talk of it is to

break the understanding. Feel one with theGuru and not as another

;and do good to all as

your own.Service to the Guru is fourfold: service by

self, service by means, service by honouring,service by happy feeling Please the Guru withyour mind dedicated to his service. The fruitobtained is the same as from great sacrifices likethe Ashwamedha Such service invites the Graceof the Divine Mother. If service is accompaniedwith a happy devotion it brings in its train all

4949—6

82 KULARNAVA TANTRAfulfilment

;the sins dwindle away and merit

grows by leaps and bounds. Whatever is condu-cive to yourself turn that conducive to him.Service done with devotion according to one’smeans has the same merit whether little ormuch, whether by the rich or the poor. Even ifyou give the whole of your wealth to the Gurubut without devotion, then the fruit will not accrueto you. For indeed devotion is the only cause.

If the Guru desires any wealth, do notpartake of it

;when necessary at all do it with

his leave If you were to utilise even a sesamumquantity or half of it, of what belongs to theGuru, either by greed or delusion, that willfructify in perdition. Do not appropriate even afragment of what is his unless it is given to you;you will slide downwards with disastrousconsequences. Cast not your eye on anythingthat belongs to the Guru. Breaking of hiscommand, stealth of his wealth, disagreeablebehaviour—these are treachery to the Guru, agreat sin. Even your own wealth you shall uti-lise only after offering to the Guru. He whodamages the position of the Guru, his Tradition,his pharma, is to be ostracised by the Gurus

;he

merits punishment. Ruin follows from ’theanger of the Guru; sin from treachery to theGuru

;bad death from criticism of the Guru •

catastrophes from the displeasure of the Guru!It may be possible for a man who has enteredthe fire to remain alive

;possible also to be alive

after drinking poison or even when caught inthe hands of Death

;but not if he has offended

the Guru.Do not lend your ear to any censure of the

Guru; where such criticism occurs, close your

DEVOTION TO GURU 83

ears, come out and remember his name tocounteract. Do not disrespect the retinue of theGuru

; do not criticise his traditions—whetherbased on Vedas or Scriptures or Agamas Thesacred sandal of the Guru is the ornament

;

remembrance of his name is japa;carrying out

of his commands is duty;

service to him isworship.

While entering the home of the Guru, becalm of mind, devoted in the extreme

;leave out

your vehicle, sandals, umbrella, fan and thelike, betel, collyrium and make-up, and enterslowly. When you see the sandals of the Guru,his seat, cloth, vehicle, umbrella and fan, bow tothem but do not desire them for yourself. Inthe presence of the Guru of the yogins, and ingreat centres of realization and pilgrimage andAshrams, take care to avoid washing of feet,bathing, anointing with oil, cleansing of teeth,micturition, vomiting, shaving, sleeping, sex,conspicuous sitting, harsh speech, ordering,laughter, weeping, loosening of the hair, of theturban and the cloak, nudity, stretching of thelegs, debate, acrimony, casting of blame, contor-tion of the body, producing of musical notesfrom the body, striking of the hands, dice,amusements, bouts of wrestling and the like anddancing. They bring the curse of the Deity.

In the presence of the Guru, stand with dueform

;do not enter with desire

;serve him

looking at his face;do what he says. In the

service of the Guru—whether expressed or unex-pressed by him—do not be unmindful

;honour

whole-heartedly what he says and do it withoutquestioning. The Guru is the cause of all checksand all sanctions. What comes out of his mouth

84 KULARNAVA TANTRA

that is the scripture. Intensely devoted to theGuru, do not commission others for his work if

you yourself can do it even though you mayhave any number of attendants.

Whether moving, or standing, sleeping orwaking, doing japa or offering oblation, orworshipping, carry out only the injunction ofthe Guru with your inner being dwelling in him.Do not be proud because of class, learning orwealth

;be always in service of the Guru, ever

in his presence Giving up desire, anger, humbleand devoted, lauding in spirit, stand on the floor

and do his work. Whether engaged in your ownwork or in the work for others, knowing themind of the Guru, be by his side humble andcheerful of countenance. Should you do any-thing in the presence of the Guru what is

normally prohibited, it is extremely blame-worthy. Do not, out of disregard, hear with theface turned away what the Guru says, whetherit is beneficial or otherwise. To speak falsehoodbefore the Guru is to commit the highest sin. Inthe absence of the Guru who is away and indistress, do not leave him

;go wherever he

commands. When he stands below do not your-self stand above, do not walk in his front, do notsit when he stands up. Cross not the shadow ofthe Shakti, the shadow of God and the shadow ofthe Guru

;do not let your own shadow fall on

them. Do not sleep in his presence. Unlessdirected by him do not speak, do not read, donot sing, do not eat there

;do nothing without

bowing to him Never fail to carry out hisinjunction. Without his command do not believeon other’s word Do everything by the commandof the Guru; do not comment on his spouse.

DEVOTION TO GURU 85

Bow down with devotion, hold the palms to-

gether and stand up. Thereafter, bowing downmove out of his residence on foot. Never sit onthe same seat as the Guru with his colleagues. Donot be seated in the presence of the Deity and theGuru. The highest seat shall be given to the Guruand good seats to the elders

;to the younger

give the alloted seats and to others the same asyours. Whether you are endowed with class,

learning, or wealth, seeing the Guru from afar,prostrate yourself with joy and circumambulatearound him thrice. Observe due priorities ofthe Guru and the Guru’s Guru etc in offeringyour obeisances. Give due honour to the elders.In the presence of the great Guru, bow toyour own Guru mentally.

Bow to everything, from the Divine to ablade of grass, as to the Guru, but do not bow asto God to the idol made of iron or earth. Threeprostrations to the Guru, one to the elders,joining of palms to the honoured, to the restverbal greetings. Bow to the Gods, the Guru,the Teachers of the Kula, the old in knowledge,the rich in tapas, the highly learned, those whoare steadfast in their Dharma. Do not bow tothe hated of women, cursed by the Guru, thelearned heretic, the dunce, the doer of wrong,the ingrate, the transgressor of the ordainedsteps (ashramas) in life. While staying in thesame place, should you eat food without offeringto the Guru, that becomes impure. Staying inthe same place, prostrate before the Guru thrice,during the three sandhyas. If you are away,prostrate as prescribed.*

* the occasions and periods varying with the distance.

86 KULARNAVA TANTRA

Do not approach royalty, the Deity and theGuru empty-handed. Offer in the measure ofyour capacity, fruit, flower, cloth and the like.

Regard the Shakti of the Guru, the Guru’sson, his elder brother as the Guru himself. Theknower of the self shall look after the youngerbrother of the Guru as his own son. Bow to theTeacher of the Kula, to the eldest and theyoungest of the Guru, to one who is almost like aGuru, as to your own Guru. Elder in the sacri-fices, elder in order, elder in Kula, the eldest ofthe Guru’s sons, these are the four elders.Respect them in that order, in the prescribedmanner.

To the elders like your father, mother andother worthy relations, express your sentimentby getting up, prostration and so on But shouldyou pose to be a teacher yourself, then theseacts become ill of you.

Attained to the status of the Lord, pati,do

not bow down to any in the grade of the animal,pasu He who attains to the status of the Guruby meditation on the Mantra of the Pddukd, heis to be esteemed as the Guru.

CHAPTER IX

GURU-SHISHYA*

The Guru shall desist from taking for hisdisciple one who is of wicked descent

; wicked;devoid of good qualities; ugly; disciple of

another;heretic

; impotent; fancies himself to

be learned; with body of less or more ordeformed limbs

;lame

;blind

; deaf; dirty

;struck with disease; excommunicated

;foul of

mouth; wearing any dress he likes; of ill-formed limbs, movements, gait, speech andlook

;sleepy

; drowsy ;lazy

; addicted to viceslike gambling; ever hiding himself behindcupboards, walls or pillars

;mean

;devoid of

external signs of devotion though with devotionwithin

;given to exaggeration in speech

;dry •

exiled; merely instigating others; cunning*impure regarding wealth and wife; given toperform what is prohibited and to omit what isenjoined

; divulging secrets;ruining what is to

be performed; cat-like (in stealth); crane -like(m deception); ever intent on finding loopholesin others; knowing magic; ungrateful; con-cealing what is within

; treacherous; disloyal to

his master;sinful; distrustful; ever doubting-

not aspring for fulfilment; criminal; wantingto exact

;angry

; bearing false witness; deceiver

of all;proud that he is the best of all

; untrue •

cruel; indecent in speech

;talkative

;of wrong

object; of wrong reasoning; fond of quarrel-rebuking others without reason; foolish; un-

* Ulldsa 13

88 KULARNAVA TANTRA

reliable;bore

;slandering people behind their

back yet speaking well before them;talking

like a brahmana (though without that know-ledge); plagiarist; self-laudatory; envious ofgood qualities; injurious; distressed

;passionate

;

garrulous;given to evil company

;condemned

of all;harsh

;angering others

;transgressing

usage;talking of his own ills

;traitor to his

master;deceiver of himself

;gluttonous and

lustful;thief

;given to animal ways

;hating,

laughing, suffering, getting angry without anycause

;laughing excessively, inactive, jesting

bitingly;

libidinous;

shameless;

inciting tofalse and wicked pursuits

;given to jealousy,

intoxication envy, ostentation, egotism, withmind that is jealous, rough, cruel, niggardly andangry

;unsteady

;miserable

;coward

;weak

;

benumbed;

afflicted;unawakened in intelli*

gence;dull

;perplexed

;overcome by care

;a

paramour; desireful and greedy; wretched;discontented

;begging for everything

;eating in

profusion;cunning, creating confusion

;crook-

ed;

devoid of devotion, faith, compassion,peace, rightful conduct; making fun of thewords of his parents, Guru and the wise and theholy

;creating disgust around the ingredients

of K.ula worship and too proud of service to theGuru

;hated of women

;fallen from the

tradition;cursed by a Guru. Such are to be

rejected.

The disciple chosen shall be one who is

endowed with auspicious features;

given tosadhana that leads to samadhi

;of good qualities

and culture;clean of body and apparel

;wise

;

devoted to Dharma;pure of mind, steady in

observances;of truthful practice

;gifted with

GURU-SHISHYA 89

faith and devotion;diligent

;sparsely eating

;

deep-thoughted;serving without motive

;scru-

tinising;heroic; free from poverty of mind;

skilful in all action; clean; obliging to all;

grateful;afraid of sin

;approved of the holy

and the good;believer in God

;liberal

; engagedin the good of all creatures. He shall be onewho has trust and modesty

;who is not given

to deceive in matters of wealth, body etc.,

achieves the impossible;is brave, enthusiastic

and strong; engaged in favourable activities;

not intoxicated;able, helpful, truthful, limited

and smiling in speech;not given to blaming

others;who grasps what is said but once

;

clever;expansive in intelligence

; averse tolisten to his own praise and genial to others*criticism of himself

;master of his senses

;

contented with himself;intelligent

;celibate

;

free from worry, disease, fickleness, grief,delusion and doubt.

He shall be one who is enthusiastic inmeditation, praise and speaking of the Guru,worship and prostration to the Deity; welldevoted to the Deity Guru

;worshipper of the

Shakti;ever in the proximity of the Guru

;

pleasing the Guru;constantly well engaged in

his attendance by mind, speech, body;carrying

out the command of the Guru;spreading the

glory of the Guru;knowing the authority of the

word of the Guru;occupied in the service of the

Guru;following the mind of the Guru

;function-

ing as a servant; free from pride of class,honour, wealth in the presence of the Guru

;not

coveting the wealth of the Guru;aspiring for his

favours;fond of narration of the Kuladharma, of

yogins and yoginis and the practitioners of the

90 KULARNAVA TANTRA

Kaula Path;engaged in Kula worship and the

like;

not scared away in disgust at theingredients of Kula worship

;engaged in Japa,

Dhyana etc.; aspiring for the Path of Moksha;

fond of the Kaula Scriptures; averse to the texts

of the paû-class.

And the Guru himself, describes theKularnava

,is one who is clean of apparel

;

charming;

endowed with all features;

full-

limbed;knowing the truth of all Agamas, the

application of all Mantras;

bewitching theworld

;sweet-looking like a god

;of happy

countenance, easy of access;clean. He is one

who dissipates delusion and doubt;knows the

meaning of gestures;who is wise and knows the

pros and cons; whose attention is directed withinthough the look is outward

;who knows all

;

knows place and time;in whose command lies

siddhi (fulfilment); knows the past, present andfuture; capable of check and sanction; capableof piercing inwardly

;instructing

;quiet

;

compassionate to all creatures;to whose control

are subject the movements of his senses

;

conqueror of the six enemies of desire, anger,greed, delusion, jealousy, pride; foremost,highly solemn, knows the distinction betweenthe fit receptable and the unfit

;is equal-minded

to Shiva and Vishnu;good

;condemns the

doctrines of the unawakened;stainless

;ever

content;

independent; endowed with thepowers of Mantra

;lover of good devotees

;

steadfast; merciful; speaks with prior smile;dear to devotees

;ever-generous

;deep, superb

practicant;enthusiastic in the worship of his

chosen Deity, the Guru, the eldest, the Shakti

;

given to blameless ritual of three types : regular,

GURU-SHISHYA 91

specifically occasional, and voluntary;devoid of

anger, hate, fear, pain, ostentation, egoism;engaged in the practice of his science (vidya;)

;

acquiring dharma and the like;content with

what comes by itself;distinguishing between

good and bad;unattached to women, wealth,

bad company, vice etc.; with a feeling of onenesswith all

;free from dualities

;constant in

observance;not over-eager

;without self-will

and partiality;able; not selling Mantra, Yantra

and Tantra for the sake of money or learning;un-attached, without doubts, with decided views,supremely conforming to Dharma, equal inpraise and criticism, silent, without preference,

free from disease.

The Guru, it is declared in unmistakableterms, is the very Lord Himself. To approachthe Guru, to worship the Guru, is to approachthe Lord, worship the Lord. Why should theLord choose to manifest through the Guru, whyshould He not act directly ?

Shiva is really all-pervading, subtle, abovethe mind, without features, imperishable, of theform of ether, eternal, infinite

;how can such a

one be worshipped ? That is why, out of compas-sion for his creatures, He takes the form of theGuru and when so worshipped in devotion, grantsliberation and fulfilment. Shiva has no bindingform, Shiva is not perceivable by the human eye;therefore He protects the disciple conforming toDharma in the form of the Guru. The Guru is

none other than the supreme Shiva enclosed inhuman skin

;he walks the earth, concealed, for

bestowing grace on the good disciples. Thoughformless, Shiva, the store of compassion, takesform for the protection of the good devotees and

92 KULARNAVA TANTRA

acts in the world as though he were a house-holder. He conceals his eye on the forehead,his crescent of moon and two of his hands andfunctions in the form of the Guru on the earth.

The Guru is none other than Shiva without His

three eyes, Vishnu without His four arms,Brahma without His four faces. To him who is

loaded with sinful karma, the Guru appears to

be human;

but to him whose karma is

auspicious, meritful, the Guru appears as Shiva.

The less fortunate do not recognise the Guru,embodiment of the supreme Truth, even whenface to face with him, like the blind before the

arisen sun. Verily, the Guru is none else but

Sadashiva;that is the truth, there is no doubt

about it. Shiva himself is the Guru;otherwise

who is it that gives fulfilment and liberation?

There is no difference between God Sadashiva

and the Guru;

it is sinful to make a distinction.

He is the Guru because taking the form of the

Preceptor, he cuts asunder all the bonds of the

pas

u

and leads to the supreme status. Store of

compassion, Ishwara, being the fount of all

Grace, takes the form of the Guru and releases

the ‘ animal ’ by his initiation. Just as vessel,

pitcher, jar (ghata ,kala£a, kumbha) all designate

the same thing, similarly Devata, Mantra, Guru—all designate the same subject. Devata in truth

is the same as Mantra;Mantra in truth is the

same as the Guru. The fruit of the worship of

the Devata, Mantra, Guru is the same. “Takingthe form of Shiva I aceept the worship; assumingthe form of the Guru I sunder the bonds of

birth.”

He who makes you know * I am the knowerof the essence of all philosophy, I am the core

GURU-SHISHYA 93

who is inseparate (from Brahman), ever pleased

in heart—he is the Guru.Who sets aside the sequence of the stages

(a^ramo) and class (varna) and dwells ever in his

own self, to whom the Supreme Light itself is

both the Varna and Ashrama, the yogi—he is

the Guru.Who knows the organisation of the Chakras

(Lotuses) in the body* and also the six routes,

adhvaf, in their order,—he is the Guru.Who knows the Truth that is born of pure

Consciousness, born of supreme Ananda,—he is

the Guru.Who knows the past and the future, Tantra

and Mantra, the Doctrines of Shakta and Shambhuand the six ways of vedha (subtle impingement)^—he is the Guru who makes the subtle impact.

Who can purify the sixfold Route of Word,Mantra, Kala, Yantra, Tattwa and Guna—he is

the Guru.Who knows well the vedha, * striking ’, the

object, the opposition, holding and releasing—heis the Guru.

Who knows the quintuplet of the states of

waking, dream, sound sleep, the fourth (turiya)

state and what is beyond it—he is the Guru.Who knows the quartette of what is forming

and what is formed, the form and what is beyondform—he is the Guru.

Who knows the fourfold speech, para,

paiyanti, madhyamd and vaikhari,he is the Guru.

* differently computated by different authorities,

t varna, pada, kala, tattva, bhuvana, mantra.

J Vedha is of 3 types : dnava, Sakta, Sambhava; each hasagain two divisions, bahya and dbhyantara (outer and inner).

94 KULARNAVA TANTRA

Who knows the threefold operations of

cutting asunder of the bonds, of initiation bysubtle impact of holding in reins the paSu,

animal,—he is the supreme Guru.Who knows the mystic meaning of pada

(station), pasa (bonds), pa§u (animal)—he is the

Guru.Who knows the triple symbolism of Chakra,

Mantra and Puja—he is the Guru.Who knows the position of the three Lingas

of Bana, Itara and Svayambhu*—he is the Guru.Who is capable of purifying from the

separative (anava), karmic and mayic impurities

that render man impure—he is the Guru.Who knows the Vasanas (habitual impres-

sions) of three kinds, red (raj asic), white (jsattvic),

black([tamable)—he is the supreme Guru.

Who knows the Mudrast, Mahamudra,Nabhomudra, Uddiyana, Jalandhara andMulabandha—he is the supreme Guru.

Who knows the correct classification of the

36 TattvasJ from Shiva to Prithivi in Creation;

who knows the Yaga—inner and outer, knowsof Time and Existence, the technique of the use

of Mantra;who truly knows the state of oneness

between the microcosm and the macrocosm, andthe constitution of the head, the bones, the hair

—

their number etc.; who knows expertly the

* in the Anahata ,Ajna and Mulddhara Chakras respec-

tively.

t postures and gestures.

1 Shiva Tattva, Shakti tattva, Sadashiva Tattva, Ishvara

Tattva, Shuddha Vidya Tattva; Maya, Five Kanchukas,

Puruaha; Prakriti, Buddhi, Ahamkara, Manas, Five

Karmendriyas, Five Jnanendriyas, Five Tanmatras, Five

Elements.

GURU-SHISHYA 95

84 Asanas (like Padmasana), the limbs of the

Eightfold Yoga*—he is the supreme Guru.Pity, doubt, fear, shame, disgust, family

disposition, caste—these are the eight bonds

;

bound by these bonds one is a pasu. Freed fromthe bonds one is Shiva

;he is the supreme Guru

who removes these bonds.

He is the Guru who knows the seal of yoni-

mudra,the revelation of conscious-power of the

Mantra, the real form of the Yantra and the

Mantra;who knows the four conditions of the

mind : dispersed, moving to and fro, distressed,

passive and gentle;who knows the fruit of the

movement of the jiva in the petals of the sevenLotuses from the Muladhara to the Brahma-randhra

;who has received the knowledge of the

multitude of Tattvas up to Shiva and Guru intheir successive order.

When he shows the Truth, the discipleinstantly becomes That and considers himselfliberated—such is the Guru and no other.

They are to be served as Gurus who give aspontaneous joy and remove the pleasures of thesenses

;the others are imposters to be abandoned.

The Guru is he who with consideration regulatesthe disciple afraid of the fear of samsara bymeans of observances, fasts, rules etc.

Difficult to obtain is the Guru who pleased,gifts to you in the fraction of a second, thewealth of liberation, taking you across the oceanof Samsara.

Difficult to obtain is the godly Guru whogives to the disciple his own capacity in amoment without any ceremony or effort

;who

* Yama, Niyama, Asana, Pranayama, Pratyahara,Dharana, Dhyana and Samadhi.

96 KULARNAVA TANTRA

gives instruction in knowledge which instantlypromotes faith, is easy and gives happiness ofthe Self.

He is the Guru who goes on giving know-ledge with facility, without strenuous practiceand the like, as one moves from island to island.

Difficult to obtain is the Guru whose mereinstruction gives rise to knowledge, even as foodgives instant contentment to the hungry.

Many are the Gurus like lamps in house andhouse; but rare is the Guru who lights up alllike the sun.

Many are the Gurus who are proficient to theutmost in Vedas, and Sastras

;but rare is the

Guru who has attained to the supreme Truth.Many are the Gurus on earth who give what

is other than the Self;but rare is the Guru in

the worlds who brings to light the Atman.Many are the Gurus who know petty

mantras, medicaments; but rare is the Guruwho knows the Mantras handed down by theNigama, Agama and Sastra.

Many are the Gurus who rob the disciple ofhis wealth

;but rare is the Guru who removes

the afflictions of the disciple.Many are they who are given to the disci-

pline and conduct according to varna (class),aSrama (stage) and kula (family)

;but he who is

devoid of all volition is the Guru rare to find.He is the Guru by whose very contact there

flows the supreme Ananda;

the intelligentman shall choose such a one as the Guru andno other.

By the mere sight of him whose intelligenceis active only till the advent of experience, oneattains liberation, there is no doubt of it.

GURU-SHISHYA 97

Rare is the Guru who has eaten up Doubtwhich has engulfed the three worlds with all

that is moving and unmoving.As in the vicinity of fire the butter gets

melted, so in the proximity of the holy Guru all

sin dissolves

As lighted fire burns up all fuel—dry andmoist—so the glance of the Guru burns up in a

moment the sin of the disciple.

As a heap of cotton blown up by a great

storm scatters in all the ten directions, so the

heap of sins is driven away by the compassionof the Guru.

As darkness is destroyed at the very sight of

the lamps, so is ignorance destroyed at the verysight of the holy Guru.

He indeed is the Guru who is endowed withall features, knows the way of the Vedas andSastras, knows the procedure of all means,knows the Truth. For him who is without the

Truth, all knowledge of worship, Homa,Ashrama, conduct, askesis, pilgrimages, obser-

vances, Mantra and Agama is fruitless. Thesteady one comes to know his own self in the

supreme Truth that is to be realised in oneself.

If one has no achievement oneself, how can hehelp others to achive ?

He who knows not the reality of Brahman in

the form of Mind in himself, how can he give

liberation to another ?

He who knows the Truth, is the Guru eventhough he be void of all features. The knowerof Truth alone is the liberated and also the

liberator.

The knower of Truth makes even the pa6uunderstand (the Truth). But from one who is

4949—7

98 kularnava tantradevoid of knowledge how is it possible to receivethe truth of the Self f Those who are instructedby the knowers of 'I ruth become undoubtedlyknowers of Truth themselves. Those who areinstructed by pasus are verily pasus. It is onlyone who is ‘ struck’ (initiated by subtle impact)that can ‘ strike ’ others

;one who is not ‘ struck ’

can hardly be the ‘striker.’ Only the liberatedone can liberate

;how indeed can the unliberated

be the liberator

!

Only the proficient in knowledge can upliftthe foolish; how indeed can the foolish upliftthe foolish ?

Only the boat can ferry the stone across :

surely a stone cannot ferry a stone !

Engrossed in the affairs of the world, oneobtains no fruit whatever either here or there,getting a Guru who knows not the Truth.

Three are the Gurus among the Shaivas; fiveamong the Vaishnavas

; hundreds in the Vedasand Sastras. But in the K.ula there is only oneGuru.

The Gurus are of six kinds * :

* Different traditions have different classifications ofthe Gurus. There is for instance one tradition whichspeaks of twelve kinds of Gurus :

1. Dhdtuvadi Guru who ensures liberation by makingthe disciple practice sadhana, observances and so on.

2. Candana Guru who emanates his high conscious-ness like the sandal tree giving out its fragrance andimparting it to other trees in its environs. His mereproximity acts for liberation.

3. Ftcdra Guru who acts on the intelligence of thedisciple and leads him through subtler and subtler opera-tions of the buddhi.

4. Anugraha Guru who uplifts by sheer grace.

GURU-SHISHYA w

Preraka, impeller, who impels interest that

leads to initiation; Sucaka, indicator, who

indicates the sadhana in which interest has been

awakened ;Vdcaka ,

explainer, who explains the

process and its object; DarSaka, shower, who

shows definitely the working and its aim in

greater detail; Siksaka,teacher, who actually

teaches how to do sadhana; Bodhaka, Illumi-

nator, who lights up in the disciple the lamp of

knowledge, mental and spiritual. Of these, the

first five are, as it were, the effects of the last as

the Cause. For it is only the understanding

knowledge imparted by the Bodhaka that brings

5. Parasa Guru whose mere touch, like that of parasa

(philosopher’s stone) transmutes the disciple.

6. Kaechapa Guru who redeems the disciple merely

by thinking of him, like the Kaechapa, tortoise, nourish-

ing its young ones by thought alone.

7. Candra Guru whose natural rays melt the being

of the disciple in the manner of the ehandrakanta stone

(moon-stone) oozing out at the rays of the moon.

8. Darpana Guru who like a mirror reveals the true

form (of yourself and the universe) when you meet him.

9. Chdydnidhi Guru, whose mere shadow confers

divinity on you even as the shadow of the bird Chayamdhi

is said to confer kinghood on whomsoever falls its

shadow. ,

10. Nddanxdhi Guru who like the precious stone of

that name, which transmutes any metal into gold the

moment its sound reaches it, gives Knowledge the moment

the call of the aspirant reaches him.

11. KrauncapakSi Guru whose mere remembrance

confers spiritual elevation on the disciple like the

remembrance by the KrauncapaHx feeding its young ones

in a far away place.

12. Suryakdnta Guru, whose mere glance burns up tne

sins of the disciple like the rays of the sun burning cotton

and the like when they fall on it through the sun-crystal.

100 kularnava tantrato fruition all that is contributed by the rest.Instigation, inauguration, explanation, directionand teaching would remain barren unless theyare taken up and assimilated in the Knowledgethat is lit.

&

There may be many Gurus. But only hisfeet-sandals are to be worshipped who is compe-tent to perform the Purna-abhiseka (ceremonyof full bathing).

Having once obtained a Guru who is endowedwith features, who cuts asunder all doubt andgives knowledge excellently, do not resort toanother. But should you have a Guru who doesnot have the knowledge and always createsdoubt, no blemish attaches to you if you go toanother. Like the bee greedy for honey goingfrom flower to flower, the disciple eager forknowledge goes from Guru to Guru.

We may observe here that this freedom togo from Guru to Guru has its own advantagesand disadvantages. Each Guru has his own wayof approach and communication. The seeker isthe gainer for meeting many who are advancedon the Path. His horizon widens, mind becomesmore catholic But he is disciple to nobody andthe responsibility to pool together all that hereceives and organise it purposively for his self-advancement lies squarely on his own shoulders.On the other hand if one is fortunate to find theright Guru he takes himself to him in fullnessand if the Guru accepts him as his disciple, thenaccording to all spiritual tradition the Gurutakes charge of his spiritual life. The responsi-bility rests with the Guru as long as thatrelation is allowed to continue.

CHAPTER X

DIKSHA (INITIATION)*

It is laid down by the Lord that there can be

no moksa,liberation, without diksa, initiation;

and initiation cannot be there without a Teacher,

hence it comes down the line of Teachers,

parampara. Without a Teacher, all philosophy,

traditional knowledge, Mantras are fruitless.

Him alone the gods laud who is the Gurukeeping active what is handed down by tradi-

tion, who is well versed in the Mantras and

Agamas and guards the way of the Samaya(Traditional) Doctrine. Though himself un-

attached, the Guru, after testing him for sometime, on command of the Lord, shall deliver

(the truth) to his disciple, in order to vest himwith authority. Of him who is so invested

with authority, there is verily union with the

Supreme Shiva;at the termination of the bodily

life his is the eternal liberation—this is declared

by the Lord. Therefore should one seek withall effort to have a Guru of the unbroken Tradi-

tion born of the supreme Shiva himself.

After testing the disciple in the prescribed

manner for the fruition of the Shakti and for

happy success, the Guru shall communicate to

him the Mantra;otherwise it will be fruitless.

If one gives contrary to this requirement, if

one receives contrary to it, both he who gives

and he who receives shall stand cursed for gene-

rations. If, out of delusion, the Guru and the

* Ulldsa 14

102 KULARNAVA TANTRA

disciple give and receive the instruction withoutprior mutual testing, they suffer condemnation.So too if the instruction is contrary to the Scrip-ture, both he who gives and he who receivessuffer perdition. He who imparts instructionthat is not sanctified is a sinner

;his Mantra is

lost like paddy-seed in the sands Knowledge ofthe Mantra never holds in the undeserving

;that

is why one is to proceed after due testing, other-wise it is fruitless Initiating according to thetradition, giving its paduk

a

(Mantra), seating thedisciple close to oneself, the Guru shall utter theMantra; not otherwise. The knowledge that is

imparted to the good disciple, excellentlydevoted, shall be according to the scripture andshall be communicated whole i e. without seg-menting it. Whatever knowledge is impartedto the bad and undevoted disciple, it becomesimpure like the cow’s milk mixed with dog’sghee.

To initiate one who is unfit by reason ofcupidity, fear, greed etc. invites the curse ofthe Deity and what is done will be fruitless. Inknowledge and in action, shall the Guru test thedisciple with effort for the period of one year orhalf or quarter Bring the high to the low, thelow to the high, in matters concerning life,

money, prostration, commands just and other-wise. He who does not grieve on account ofsuch delusive cruel doings, words correspondingto these doings, frequent partialities, indiffer-ences, several and repeated, whether pulled orbeaten, always takes it as the Grace of the Guru.They who thrill with joy, tremor, horripilationand change in voice, eyes etc. at the remem-brance of the Guru, in his laudation, in his

DIKSHA (INITIATION) 103

audience, in prostration to him, in his service,

in calling him and sending him off—they are fit

to be inducted in the purification for initiation.

The disciple also shall test the Guru in

similar signs of joy etc. in japa, stotra, dhyana,

homa,pujd and so on. After knowing his capa-

city for transmission of knowledge perfection

in the science of Mantra, ability to make subtle

impact, one is to become his disciple, not other-

wise.There are those who are competent in the

beginning, those competent in the middle and

those competent in the end, due to the trans-

mission of the Guru’s Shakti;these disciples are

called the lowest, the middling and the best

respectively.

Those in whom there is devotion at the out-

set, when they come for initiation but whoseenthusiasm cools down soon, are the adiyogya

,

competent in the beginning.

Those who arrive when the time for initia-

tion is at hand and have neither special nor anyknowledge, but whose past is done away with

by their devotion, are the madhyayogya, compe-tent in the middle.

Those who have no devotion at the outset,

who have devotion in the middle and whosedevotion is fully grown at the end are the

antayogya, competent at the end and known as the

best jnanins.

Instruction, upadeSa, is of three kinds : that

of karma, of dharma, of jnana. Of these the

instruction or path of karma proceeds slowly

like the ant which takes long to reach the fruit

at the top of the tree, proceeding slowly and

slowly. The path of dharma is like the pace of

104 kularnava tantra

the monkey which strains, jumping from branchto branch, and reaches the fruit. The path ofjnana is like that of the bird which flies straightand rests on the fruit quickly.

Initiation, dlksa, is of three kinds : initiationby touch, spared, initiation by sight, drksanjna,initiation by thought, mdnasa—all these threeare done without ritual, without exertion.

Initiation and instruction by touch is likenedto the slow nourishing of its young by the birdwith the warmth of its wings.

Initiation and instruction by sight is like thenourishing of its young by the fish through itsseeing alone.

Initiation and instruction by thought (subtleimpingement) is like the nourishing of its youngby the tortoise by only thinking of them.

The disciple receives the Grace accordingto the impact of the Shakti, saktipata

;where

there is no impact of Sakti, there is no fulfil-

ment.Altogether, dlksa

, initiation, that givesliberation is said to be of seven kinds : dlksathrough ritual

;through letter

;through special

emanation(kala) ;

through touch;

throughspeech

;through sight

;through thought.

Dlksa is also classified as follows : samaya,when it authorises the disciple to help the Gurumanually in pujd etc.; putrika when it enjoinson him to perform the ritual indicated

;sddhika,

when it initiates him in the inner sadhana

;

vedhaka, when it impinges subtly;purna-acharya

when it vests on one the full competence of ateacher

;nirvana

,when it leads to laya through

sadhana.Eightfold again is dlksa through outer ritual


in which kunda fire-bowl, mandapa,enclosure,

kalasa jar etc., are used;

prescribed means are

to be adopted for the purification of the body.

Dlksa of letter, varna is threefold depending

on whether the letters are 42 or 50 or 62 Letters

shall be placed on the body of the disciple andwithdrawn in reverse order, joining his con-

sciousness to the supreme Self. After with-

drawal, the letters are to be again laid on the

person of the disciple in the order of creation

and as prescribed;so too shall be exercised the

Consciousness. The state of godhood full of

delight is born in the child (of the Guru). This is

the varnamayi dlksd which removes all bonds.

Kald dlksd is also threefold* to be done as

prescribed. Beginning from the base of the feet

up to the knee, it is nivrtti kald;from the knee

to the navel it is pratisthd;from navel to the

neck it is vidya;from the neck to the forehead

it is §anti;

from there to the head it is

santyatita. This is the graded spread of kala-

dlksa.

Following the order of withdrawal, the

knower of the sequence, joins from place to

place up to the head. This is the kald dlksd of

38 parts or 50. Knowing from the Guru, follow-

ing the order of creation and withdrawal in the

placement of the tattvas, one shall center andimpinge on the disciple. Then is born the state

of godhead and the meeting with the yogins andviras (higher beings). This is the kald dlksawhich destroys the bonds of the pashu.

* dnavi ,sakti, sambhavi, that is to day effectuating

through mantra, though transmission of Sakti, through

direct impact of the Guru.


Invoking Lord Siva in the hand, doing japaas prescribed, the Guru shall touch the personof the disciple; this is sparSa dxksa tactualinitiation.

Securing the mind in the Truth, shall theGuru utter the body of Mantras which areexpansions of the supreme Truth; that is thevag-dxksdy verbal initiation.

Closing the eyes and meditating upon thesupreme Truth, with a happy mind shall theGuru gaze well into the disciple

;that is drg-

dxksa,ocular initiation.

When by the mere look or speech or touchof the Guru, there is an instantaneous Know-ledge, that is Sambhavi diked.

Of two kinds is mano-dxksa, mental initia-tion—intense and highly intense, tivra andtivratard. Knowing the sixfold Route, adhva,one shall form in the body of the disciple, thebhuvana, tattva, kala, varna

,pada and mantra

from the knee, navel, heart, neck, palate to topof the head.

The wise shall effect the vedha (subtleimpact) following the method received fromthe Guru. In a moment will the disciple inbonds get freed from them. This is intense,tivra, initiation yielding liberation.

Merely by remembrance on the part of theGuru, proficient in the vedha

,the disciple has

his sin severed;

this is the highly intense,tivratard dxksa. Released from external activityhe falls on the ground instantly

;a godly state

arises in him and he comes to know everything.Whatever is there at that moment of impact, heexperiences it himself, but on waking up he is

unable to speak of that happiness. Struck by


such impact, one verily is a Shiva, he has nomore birth This is the tivratara dlksd thatreleases from the bonds of birth, yields thevery state of Shiva.

Of one so struck six are the states described

:

joy, tremor, new birth, reeling, sleep, swoon.These six characteristics are seen at the time ofthe impact. Wherever be the person so struck,he is liberated

;there is no doubt of it.

Difficult to get is such a Guru who caninitiate thus by subtle impact

; difficult also isthe disciple fit for it

;it is only by happy

conjunction of merit that he is obtained Butthis initiation shall not be given to anybody andeverybody

; such is the Command.Duly worshipping the circle of the Kula with

appropriate ingredients of Kula worship, theGuru shall show it to the disciple. This is thekauliki diksa, initiation of the Kaula.

Filling the mouth with the substance forworship mixed with the five nectarous productsof the cow*, the Guru shall bathe the disciplewith it

;this is called the gandusa dklsa, mouth-

ful initiation.

Diksa is again twofold depending on whetherit is external, bahya, or internal, antara\ theexternal is kriyd diksa (ritualistic initiation) andthe other, internal, is the vedfia dlksd (subtleimpact).

Purification is twofold, inner and outer;the

inner is effected by appropriate ritual, the outerby diksa. By dlksd, the light of liberation, eventhe lowest born is freed. Without these two theKaulika is not liberated.

vancaoavvZdadh{ ^rnayameva ca


The body as such cannot be purified;nor the

karma It is the inner being that is to be

processed through the diksa of the ageless Shakti

that is Kundali.Though the ritual be the same, these dlksas

work out different results on the meeting of the

Guru and the worthy disciple.

As the power of poison is killed by Mantraor by medicine, so does the knower of Mantrasever in a trice the bonds of the pasu by diksa.

From this extensive bondage diksa alone

liberates, by pointing out the supreme station,

and leads to the ancient divine Abode.Diksa

,given according to the prescribed

mode, burns up in a moment all ill-omens andgreat sins in their millions.

That by which the paSus (animal men) have

their eyes opened and become Shivas, is the diksa

which liberates from the bonds of the pa6us.

That which instantly generates faith andconviction is diksa

;the rest are only pleasing to

the populace.

That diksa without which there is no fulfil-

ment even with a hundred upasanas, should be

obtained from a holy Guru for the success of the

Mantra.As iron struck by mercury becomes gold so

does the soul struck by diksa attain to Shivahood.

With all karma burnt out by diksa,all bonds

of Maya severed, attaining to the supreme end of

Jnana, seedless*, he becomes Shiva.

Gone is the shudrahood of a shudra, the

brahmanhood of a brahmana;there obtains no

distinction of caste where there is the effect of

* seeds of samskdra.

DIKSHA (INITIATION) 10$

diksa. As one suffers sin by looking upon thelinga as a stone, so to think of the past of onewho has been initiated is sinful. As wood, stone,iron, earth, jewel become linga when establishedin sanctity, so too all classes are purified wheninitiated.

When the initiated is worshipped all standsworshipped up to the Brahman

;there is no

doubt of it.

For one who is initiated there is nothing tobe achieved by tapas, regulations and observan-ces, pilgrimages and regulative controls of thebody. But all japa, puja and like activities bythose who are not initiated are fruitless like theseed sown on rock.

For one without diksa there is neither fulfil-

ment nor happy destination. Therefore withall effort shoud one get initiated from theGuru.

If a brahmana is initiated later and a low-born is initiated earlier, then the brahmana isjunior and the other is senior

;this is the verdict

of the Shastra. But if one be initiated prior to theShakti and the son of the Guru, they are still tobe adored as the Guru and not disregarded.

If the Guru passes away and the disciple isjust initiated, he becomes as if the only son andconducts the full ritual.

One who is initiated properly into allphilosophies by the Guru, full of knowledge, isfreed and no other.

Before the preliminaries and the ChakraPuja the disciple must be purified by diksa

;

otherwise it will be fruitless.Primal purification is ordained for iudra

and mixed castes;one is freed from sin by using


the water with which the Feet of the Guru arewashed, by gifts etc.

The brahmana aquires competence withinone year; the ksatriya within two, the vaisyawithin three and the 6udra in four.

The competence of the widow for dxksa issubject to the consent of the son

;of the daughter

to the father’s, of the wife to the husband’s; awoman has no right of her own for getting diksa.

As the sudra has no competence to study theVeda, even so he who is not initiated is notcompetent.

The initiated shall always please his Guru,Guru’s wife, Guru’s son, adherents of the KaulaPath of Shakti, in the measure of his means.

CHAPTER XI

PURASCHARANA*Among the various lines of self-elevation

prescribed to the seekers of the Truth, theKularnava lauds the Japa as the pre-eminent andinvests it with the sanctity and efficacy of ayajna

,sacrifice, for attaining the fourfold object

of life viz. dharma, Right, artha,Wealth, Kama,

Desire and moksa,liberation. All other means

can be left out and only the means of mantra i.e.

japa of mantra resorted to which is sure to yieldsuccess if carried out without blemish But if it

is allowed to be tarnished with fault then its

fruit is indeed inauspicious. Japa is the happygiver of enjoyment, salvation, self-fulfillingwish. Therefore practise the Yoga of Japa andDhyana. All blemishes due to transgressions ofrule, from the Jiva up to the Brahma, done know-ingly or unknowingly, are wiped away by Japa.

Should you desire fulfilment in this liferidden heavily with unhappiness, doing Japa ofthe Mantra with the five-limbed upasana youwill attain happiness. Daily puja at the threeprescribed hours—in the morning, noon andevening—japa, tarpana (offering of libation),homa and feeding the Brahmanas is this fivefoldupasana called purascarana. If any of theselimbs are lacking, make up for it with appro-priate increase of Japa as prescribed. For nofulfilment is possible if there be want of limb

;

hence attempt to set it right by Japa withdevotion.

* Ulla8a 15

112 RULARNAVA TANTRA

If the Brahmanas be well fed with rice offour kinds and items with the six rasas, all willbe fulfilled If by the Grace of the DivineMother, success is achieved even in one Mantrathrough the five-limbed discipline, all Mantrasyield their fruit That is to say, for one whohas attained mastery over the Truth-forceembedded in one Mantra, it is easy to acquiremastery over other Mantras as well, as theConsciousness that is formulated in all theMantras is fundamentally One This success inMantra-sadhana is due to the potency of the

Instruction, upadeia, the Grace of the Guru, theintrinsic power of the Mantra and the devotionof the practicant. The Mantra obtained fromthe Guru who has achieved perfection in Mantra-sadhana works out the fulfilment. Also theMantra yields early success due to practice donein previous life Self fulfilling too is the Mantrawhich is received according to the line of Tradi-tion, with due diksa, obtained in the right way.

Innumerable are the Mantras;

they butdistract the mind. Only that Mantra which is

received through the Grace of the Guru givesall fulfilment. Japa of a Mantra heard by chanceor seen by deceit or picked up from a sheet, canonly lead to disaster. Those who seeingMantras written in books, practise japa of them,commit a sin tantamount to brahmanicideresulting in disease and misery. The holycentre of pilgrimage, the bank of a river, thecave, the summit of a hill, the place of holybath, the confluence of rivers, the holy forest, thevacant garden, the root of the Bilva tree, theslope of the hill, the temple, the coast of the sea,

one’s own house—these are the places lauded for

PURASCHARNA 113

the sadhana of Mantra Japa. Choose any of

these or live where your mind is contented.

Japa is praised when done in the proximity

of the sun or the fire, Guru moon, lamp, water,

cow, a brahmana family or a tree. For purposes

of the Japa, the enclosed space of a house is

good;better is the dwelling of a cow

;still

better is a temple and the best is in the immedi-

ate presence of Shiva.

Free from foreign elements, the wicked, the

wild beasts, free from suspicion and obstruc-

tion, dwell in a lonely, holy, cavil free, devout,

your own, righteous, opulent, charming, un-

disturbed place of tapas where dwell the

devotees. The knower of Mantra shall not stay

where move kings, ministers, officers, nobles.

Nor shall he live in sites of ruined temples,

gardens, houses, trees, rivers, tanks, walls and

landslides.

If one does japa or puja without first offering

to the Guru who holds the Light, then he takes

the fruit and all effort shall be in vain.

The wise shall reject the seat made of

bamboo, stone, earth, wood, grass or sprout;

it

only brings poverty, disease and misery. He

shall have a seat made of cotton, wool, cloth,

skin of lion, tiger or deer; it brings good fortune,

knowledge and increase. And seating himself

in an asana—padma ,swastika or vira etc. he

shall perform japa and puja. Otherwise they

will be fruitless.

Pranayama shall be joined to japa and

dhyana in the prescribed manner—with the

specifically regulated exhalation, recaka,inhala-

tion, puraka,

retention, kumbhaka,

bringing

about the ‘ drying up of the body ’, ‘ burning of

4949—8

114 kularnava tantrathe body * and * bathing the entire body * in thenectar of union of Kundali and Shiva Pranayamais infinitely potent when combined with japaand dhydna. Austerities, pilgrimages, sacrifices,chanties, observances are not worth even afraction of such Pranayama. All sin, mental,verbal or physical, is burnt up in only threePranayamas As impurity of the mental isburnt away when it is blown upon, the sins ofthe senses are burnt out by the control of prdna.Whatever action is done by one who is purifiedby Pranayama, that fructifies, undoubtedly, evenif done effortlessly. He who does this prkcticeregularly in accordance with the direction in theAgama, attains the state of godhood and acquiresperfection in Mantra, mantrasiddhi

.

Seeing himwho performs japa of the Mantra as prescribedwith nydsa, kavaca and chandas, obstructionsflee like elephants at the sight of the lion. Butif any one foolishly does the Mantra-japa with-out taking the precaution of nydsa etc. he isharassed by all obstructions like the infant deerby the tigers.

While doing the japa one may take the helpof the rosary, rotating it with one’s fingers inthe prescribed manner, taking care to conformto the injunction regarding the use of particularfingers for particular purposes

Japa is of three kinds Japa done aloud inthe hearing of others is the lowest

;japa done in

low tones, lips moving and which others cannotfollow, is the middle

;japa done mentally with-

out movement of lips is the best If the repeti-tion is too clipped, it causes disease

;if too

extended, it causes decay of tapas;and when

letters are pronounced not distinctly but stuck

PURASCHARNA 115

to each other, the Mantra does not fructify.

Stotra, laudation, remembered mentally, the

Mantra repeated verbally, are both useless like

water in a broken vessel.

Defect in beginning the Mantra (without

pranava) entails the impurity of birth;defect at

the end (without pranava) entails the impurity

of death. A Mantra contaminated by these twoimpurities does not fructify. Taking care to

avoid both these impurities the Mantra must be

repeated in the mind;such a Mantra yields all

fulfilment. If one does not know the meaningof the Mantra, the consciousness of the Mantraand the yoni-mudra, even a hundred crores of

japa do not lead to success. Mantras whosepotency is asleep (i.e. not awakened by appro-

priate means) do not yield fruit. But those

which are alive with their conscious-power give

all success. Bereft of this consciousness the

Mantras remain mere letters;even millions of

repetition do not give fruit. The Truth that

manifests when the Mantra is thus articulated

properly is worth the fruit of crores of repeti-

tions. When a Mantra alive with consciousness

is articulated even once, the knots of the heart

and the throat snap, all limbs increase, tears of

joy rush to the eye, there is horripilation, the

body is intoxicated, speech becomes tremorous.When such signs are there be sure it has beenhanded down by Tradition.

Some Mantras are defective under certain

conditions.* For him who does japa without

The Tantra enumerates as many as sixty of thesedefects that render the mantra ineffective e.g. obstructed,cunningly lettered, benumbed, reverse-faced, broken,asleep, limbless, inert etc. eto.


being cognisant of these defects there is no fulfil-ment however much he may practise.

There are ten processes for the eradicationof these defects of Mantra

: giving birth, givinglife, striking making aware, ceremonial bath,cleansing of impurity, satisfying, libation,lighting, covering in protection. As weaponsrubbed on the whetstone get sharpened, Mantrassubjected to these processes acquire bloom.

For one who does the mantra-japa the Sastralays down what is to be eaten, what is to beoffered, the vegetable, roots, fruit, barley etc.

If any one acquires merit in the way of theDharma, nourished in body by food and drinkfrom another, then half the merit belongs to thedonor of the food and half to the doer. There-fore an intelligent person shall, with all effort,reject another’s food during the time of theperformance and of ritual for desired ends.The tongue is burnt by the food of another;hands burnt by accepting from another; themind burnt by (thoughts of) women of others

;

how then can there be success in the endeavour ?

If the mind be in one place, Shiva (passive con-sciousness) in another, Shakti âctive conscious-ness) in another, and life-breath in still anotherplace, even a crore of japa is useless. All shouldbe gathered in one effort If learning is acquiredfor the sake of debate, japa is done for the sake ofanother, gifts given for the sake of fame, how canthere be fulfilment ? If pilgrimage is done for thesake of wealth, austerities for show, worship ofdeity for selfish purpose, how indeed can therebe fulfilment ? Fools are they who do ixyasaypujd, japa> homa, with a body that is unclean

;

they all are fruitless. If the ritual is done by

PURASCHARNA 117

one unclean due to faces, urine and other

leavings, then all japa, worship etc. is rendered

impure. Him who makes japa with soiled cloth,

soiled hair, bad odour of mouth on his person,

the Deity being disgusted burns up in a moment.

Avoid during japa all laziness, yawning, sleep,

sneeze, spitting, fear, touching of lower limbs,

anger The mantra does not succeed where there

is excessive food, meaningless talk, gossip,

rigidity of rule, attachment to another, fickle-

ness. Do not perform japa with a turban on,

with cloak, naked, hair dishevelled, surrounded

by retinue, unclean upper cloth, or while impure

or while walking Avoid during Japa inertia,

grief, useless activity, free imagination and

passing of wind. Be calm, be clean, limited in

food, sleeping on ground, devoted, in full

control, free from duality, steady of mind,

silent, self-controlled and do Japa. With

confidence, belief, composure, faith, regularity,

certitude, contentment, enthusiasm, and like

qualities, do Japa.

Success in japa lies in his hands who is

decked with fragrant flowers, ornaments and

clothes. Devoted to the Mantra, with life

dedicated to it, with mind centred upon it,

wholly given to it, following its meaning and

meditating upon it, do Japa of the Mantra.

When tired by japa, take to dhyana;tired in

dhyana take again to japa. Of him who does

both japa and dhyana, the Mantra achieves anon.

APPENDIX AWORD—EXPLANATIONS

The seventeenth and the last Ulldsa of theKularnava gives interesting derivations of manyof the important terms in the Tantra Sastrathrowing a flood of light on the height of aimand the exactitude in detail of the wide-visionedbuilders of this system. It begins with the Guru-mantra, the prayer to the Guru :

_ ^*W to Thee °h Lord- to Shiva in the form

of the Guru, who takest on many forms for thepurpose of the manifestation and the fulfilmentof the supreme Knowledge

; who art in the formof Narayana, who art in the form of the supremeSelf, who art the sun dispelling the darkness ofall Ignorance, who art charged with cit whoknowest all, who art the embodiment of com-passion, who art the Auspicious, who givestwhat is auspicious to all devotees here andbeyond I bow to Thee in front, at the sides, atthe back, above and below. As Sat-Chit, ordainthat I may ever be Thy servitor .

99

Guru: gU signifies darkness

;ru, what res-

trains it. He who restrains darkness (of igno-rance) is the guru.

ga signifies giver of fulfilment;r, severer ofsm

;u, Vishnu. He who contains all the three in

himself is the supreme guru.ga signifies wealth of knowledge

;r, illumi-

nator;u, identity with Shiva. He who contains

these m himself is the guru.Because he brings understanding to thosewho are blind to the Truth of the Self and of the

Agamas that are secret, guhya, and because he is

WORD—EXPLANATIONS 119

the form of gods like Rudra, he is called the

guru.

Acarya: He conducts .acarate, according to

the Norm of Truth and establishes his disciples

in it—the dcara;and he assembles, acinoti

,the

various connotations of the Sastras;therefore

he is called the acarya.

He who himself teaches all that come to him—moving and unmoving, caracara—and who is

perfect in yoga of yama etc is called acarya.

Aradhya : Because he gives the conscious-

ness of Self, atmabhava, because he has rejected

likes and dislikes, ragadvesa, and because his

mind is centred solely in meditation, dhydna,he

is called aradhya.DeSika : Because he wears the form of the

deity, devata, because he bestows grace on thedisciple, Sisya, and because he is the embodi-ment of compassion, karuna

,he is called deSika.

Svaml : Because he exudes his inner,

svanta, peace, and deliberates on the supremetruth, and because he is devoid of false

knowings, mithyajndna, he is called svaml.MaheSvara

:

Because he is devoid of theblemishes of mind, manodosa, etc., becuse herejects dry argument and the like, hetuvdda

,

because of his likeness to animals like dogs,

Svadi, and because he is pleasing, ramya, he is

called MaheSvara.Srlnatha : Because he imparts the knowledge

of prosperity, Sri, and liberation, because he in-

structs on Ndda Brahman and Atman, andbecause he is an emblem of the blocking,sthagita, of Ignorance, he is called Srlnatha.

Deva

:

Because he crosses the bounds ofSpace and Time, deSakala

,because he has


acquired control vaSikrta, over the world andthe jiva, he is called Deva.

Bhattdraka : Because he removes the bondsof the world, bhava

,because of the moon of the

form of z (i.e circular) on his head, because heprotects, raksana, is charming, kamaniya, he is

called Bhattdraka.Prabhu : Because he deliberates upon the

knowledge of the mystic purport of Vedanta andthe Agamas which are well guarded, pragupta

,

and because he grants enjoyment, bhukti,and

liberation, he is called prabhu.Yogi : Because he throbs with the glory of

the Mantra due to the practice of yoni-mudra andbecause he is adorable by the host of the gods,girvdna gana he is called yogi.

Samyami : Because he rejects misery due toattachment, sangaduhkha

,because he is indifferent

to the stage of life (asrama) he may happen to bein, yatrakutra, because he fastens to the Self inprivacy, mithah, he is called samyami

Tapasvi : Because he meditates upon theReality of Truth, tattva

,because he rejects all

censure and the like, parivada because heaccepts, svikdra, all auspicious doings, he is

called tapasvi.

Avadhuta : Because he is immutable, aksara,excellent, varenya, because he has shaken off,

dhuta,

all bonds of the world, because he hasrealised the truth of ' That Thou art ’, tat tvamasi, he is called avadhuta.

Vira : Because he is free from, vita, passion,raga, intoxication, affliction, anger, jealousy,delusion, because he is far away from, vidhura

,

rajas and tamas, he is called vira.Kaulika : Kula is the group born of Shakti


and Shiva;he who knows that Liberation is from

the kula is the Kaulika.

Kula is Shakti, akula is Shiva ;those who are

proficient by meditation on both kula and akula,

are Kaulikas.

Sadhaka : Because he gathers the essence,

sara, because he treads the path of dharma, and

because he controls the active senses, karana-

grdma,he is called sadhaka.

Bhakta : Because by his adoration, bhajanat,

with supreme devotion, with his mind, speech,

body and action, kayakarmabhih, he crosses,

tarati, all miseries, he is called bhakta..

Sisya : He who dedicates his body, wealth,

the pranas to the holy Gurus and learns, iiksate,

yoga from the Gurus, is called sisya.

Yogini : Because she practises the^ yoni-

mudra, attends upon the Feet of Girija (The

Divine Mother), and because of the glory of

total immergence without support, nirlinopadhi,

she is called yogini.

Sakti : Because dear to hundred, sata, crores

of the great divine yogini deities and because

she grants quick liberation, tivramukti, She is

called sakti. _ _

Paduka : Because it protects, palanat, from

the blow of misfortune, because it increases

what is desired, kdmitdrtha, it is called paduka.

Japa : Because it destroys the sin done in

thousands of births, janmantara, and because it

shows luminously the supreme deity, paradeva-

prakasat ,it is called japa.

Stotra : Because little by little, stokastokena ,

it causes delight to the mind, and because it

ferries, santaranat,the laudator, it is called

stotra,

122 kularnava tantraDhyana : Controlling the affliction of the

senses by the mind, the contemplation by theinner being of the chosen deity is called dhydna.

Carana : Because it protects from all maltevolent results and causes the flowering of whathas been done, caritdrtha, because it takes theform of men and women, narandri, it is calledcarana.

Veda : Because it determines the purport ofall the communicated, vedita

, scriptures and ofthe holypharma, and because it is the standardof all philosophies, darSanas, it is called Veda

Purdna: Because it tells of merit anddemerit, punyapapa, because it dispels evilbeings like raksasas

,and because it generates

ninefold devotion, navabhakti, and the like, it iscalled purana

,

Saetra : Because it constantly commandstasanat

,those who live in the rule of varna-

airama, because it ferries, tdrandt, across allsins, it is called Sastra.

Smrti : Because it defines dharma andadharma for those who are single minded due tothis remembrance, smarana, because it dispelsthis darkness, timira

tit is called smrti.

.

Rôso : Beca«se it narrates of approved,ista, dharma etc., breaks the darkness, timira,of ignorance and removes, harandt

,all miseries,

it is called itihasa.

Agama : Because it narrates of the courseof conduct, acara, with a view to arrive at thegodly goal, divyagati

,because it speaks of the

truth of the great-souled, mahdtma. it is calledagama.

Sakta : Because he is adorable by the hostsof Sakmis, because he carries across, tdrand-


the ocean of life, because of the presence of the

Supreme, Primal Shakti, he is called Sakta.

Kaula : Because it sets aside the usualstages beginning with youth, kaumara

,destroys

birth, death, laya, etc. and because it is related

to the Kula without end, it is called kaulaParamparya : Because it severs the bonds,

paSa, because it delights, ranjanat, the supremeLight, paratejasah

,because it is meditated upon

by ascetics, yatibhih, it is called paramparya.Sampraddya : Because it is the essence of

life in the world samsara, because it yields

light, joy, prakasananda-ddnatahy because it

brings fame, yasas and good fortune, it is calledsampraddya.

Amnaya

:

Because it is the premier, aditvat,

among all paths, because it sets into movementa joy in the mind, manollasa, because it is thecause of dharma in the form of yajna etc., it is

called amnaya.Srauta : Because he has heard, sruta, several

mahamantras, yantra, tantra and devata, andbecause in what he has so heard his being lives

unbroken, he is called srauta.

Acara : Because it embodies the truth in

Amnaya,because it affirms the truth with un-

usual skill caturydrtha-nirupanat, and becauseit calms down like and dislike, ragadvesa

,it is

called acara.

Dlksd : Because it gives the godly state ofbeing, divyabhava

,washes away, ksalanat

,the

sin, and releases from the bonds of worldlyexistence, it is called dlksa.

Abhiseka : Because it removes the sense of‘I’, ahambhdva, churns away all fear, bhiti,

sprinkles (holy water), secana, and produces


thrill, kampa,

ananda etc. it is called

abhiseka.

UpadeSa : Because it is intense, ulbana,

supreme, para,dear to the deity, devata, and

because of the impact of Sakti, it is called

upadeSa.

Mantra : By meditation, manana, on the

luminous Deity who is the form of Truth, it

saves, trayate,from all fear; therefore it is called

mantra.Devata : Because it occupies the body deha

,

of the devotee, gives boons, varadanat, calmsdown the three kinds of distress, tapatraya

,it is

called devata.

Nyasa : Because it places in the limbs the

treasures acquired rightly, nyayoparjita, because

it protects all, sarvaraksakarat,

it is called

nydsa.

Mudra : Because it pleases, mudam,the gods,

melts the mind, drava, it is called the mudrathat is to be shown.

Aksamalika : Because it yields endless,

ananta,fruit, completely eliminates, ksapita, all

sin, brings gain through letters (of mantra),

matrkd, it is called aksamalika.

Mandala : Because the Dakini who occupies

it is auspicious, mangalatvat dakinyah,because

it is the abode of the host of yoginis and because

of its beauty, lalitatvat, it is called mandala.Kalasa : Because it has the form of the lotus-

seat, kamalasana,because it destroys the lower

tattvas, laghu tattvatand because it removes,

Samitra, boundless sin, it is called kalasa.

Yantra : Because from all beings like Yama(lord of death) etc and even from all fear it

always saves, trayate,it is called yantra.


Asana : Because it yields self-fulfilment,

atmasiddhi, prevents all diseases, sarvaroga,and

gives the nine siddhis, navasiddhi,

it is calledasana.

Madya

:

Because it destroys all bondage ofmayo, shows the path of liberation and partsaway the eight afflictions, it is called madya.

Because it connotes gifting largely,mahadana

,because the holy place of yaga is the

only* place that calls for its use and becauseit generates the state of Shiva, it is calledmadya.

Surd : Because it is betaken by the pleasant-minded, sumanasah

}because it gives the king-

dom of what is desired, rajya, and because it

gives the form of god, surakara, it is calledsura.

Amrta

:

Because it has the form of themoon, amrtamSu, because it removes fear ofdeath, mrtyu

tbecause it causes the Truth, tattva

t

to appear luminously, it is called amrta.Patra : Because the whole universe t itself

is what is to be quaffed, panangatbecause it

upholds the triads and quartettes, tricatuska,in

creation and because it saves the fallen, trana,

it is called patra.

Adhara : Because it is the form of fire,

asusuksani, because it is dear to the creator-lord,

* mark the emphasis on eka (yaga bhumi eka karandt) !

madya is not permissible on any other occasion, The only-occasion is the sanctified hour of yaga within the chargedChakra.

What is to be drunk is the entire universe, not merelythe physical substance which is but a symbol. The indivi-dual consciousness shall so enlarge itself as to contain thecosmic extension within its embraoe.


dhatrdeva,because it guards, raksana, what is

supported, it is called adhara.

Mdmsa : Because it causes auspiciousness,

mangalya,

because it gives the ananda in

consciousness, samvidananda,because it is dear

to all the gods, sarvadevapriyattvat,

it is called

mdmsa.Puja : Because it destroys the legacy of

previous births, purvajanma, because it prevents

births and deaths, janmamrtyu, because it yields

complete fruit, it is called puja.

Arcana

:

Because it yields the desired

fruit, abhistaphala, holds the fruit of all the

four classes, caturvarga, and delights, r.andanat,

all the gods, it is called arcana.

Tarpana : Because to the God that is the

Truth, tattva,

surrounded by His retinue,

parivara. it gives ninefold delight, navananda,

it is called tarpana.

Gandha : Because it destroys the affliction

of misfortune, deep and boundless, gambhlra

,

because it gives knowledge of dharma}

it is

called gandha.Amoda : Because it causes the birth of all

that is based on Smell aghranana (i.e. tattva,of

prithivi),shows the path of salvation,

moksamdrga, subjugates all cursed grief etc.,

daghdaduhkha, it is called amoda.

Aksata

:

Because they yield food, anna,

eliminate completely, ksapita,all sin, and make

one identified with That (truth) Tat, they are

called aksata.

Puspa

:

Because it increases merit, punya,

removes the heap of sin, papa, yield muchwealth, puskalartha, it is called puspa.

Dhupa : Because it drives out completely,


dhuta, the blemish of putrid smell, and because

it yields supreme delight, paramananda, it is

called dhupa.Dlpa : Because it dispels this extending,

dlrgha,ignorance, heavy darkness and ego-sense,

and because it lights up the Supreme Truth,paratattva, it is called dlpa.

Moksa-dlpa : Because it eliminates the

darkness of delusion, moha, prevents the dis-

tress of decay, ksayarti,gives the celestial form

divyarupa, and lights up the supreme Truth, it

is called the lamp, dlpa,

of Moksa,

the onemeans for the achievement of liberation.

Naivedya : Because this substance of four

kinds, with six rasas, gives satisfaction whenoffered nivedanat, it is called the great naivedya.

Bali : Because it is dear to the varied, live

host of beings, bahuprakara, and because it

destroys the sin that is stuck, lipta, it is

called bali.

Tattvatraya : By mere service to the Divine

Mother the three elements are purified;because

it lights up the Truth, tattva,the triad, traya, is

called tattvatraya.

Caluka : Because it gets the fruit of all the

four divisions, caturvarga, because it snatches,

lunthita, from the hold of Ajnana, because it is

the root of auspicious dharma, kalyanadharma,

it is called caluka.

Prasdda : Because it yields ananda in the

form of Light, prakasa,because it yields har-

mony, samarasya, and because it reveals, darianathe Supreme Truth, it is called praSada.

Pana : Because it severs the bonds, pa§a,prevents hell, naraka , and because it purifies,

pavanat,it is called pana.

128 KULARNaVA tantra

Upasti : Service at close quarters as pres-cribed, by action, by mind, by speech, in allstates is called upasti.

Purascarana : Because it is dear to thechosen Deity by reason of its five-limbedadoration, it leads in front of the devotee, purahcarati, it is called purascarana

Arghya : Because it destroys all sin, agha,

because it increases wealth and progeney,because it yields priceless fruit, anargha-phala

,

it is called arghya.And finally, the ksetra, the sacred Ctntre of

devotions is not any one particular place butAll this that is mobile and immobile, etat-

caracaram sarvam;He who guards, protects

this All is the ksetrapala, the supreme Guard.

Ill

SANSKRIT TEXT

Edited By

TARANATHA VIDYARATNA

4949—9

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Ofrelated interest

:

The Canon of the Saivagama and the

Kubjika Tantras of the Western KaulaTradition —Mark S.G. Dyrzkowski

The Doctrine of Vibration: An Analysis of

the Doctrines and Practices of KashmirShaivism

—

Mark S. G. Dyczkowski

Introduction to Tantraloka— Navjivan

Rastogi

Journey into Consciousness

—

Charles Breaux

Paratrishika Vivarana by Abhinavagupta:

The Secret of Tantric Mysticism

—

Bettina

Baumer

Pratyabhijnahrdayam: The Secret of Self-

Recognition —faideva Singh

Pure Yoga by Yogi Pranavananda (A Tr.

from the Sanskrit into English of the

tantric work, the Gherandasamhita, with

a guiding commentary)

—

Tony Rodriguez

& Kanshi RamReflection on the Tantras— .S’. Chattopadhyaya

Sarada Tilaka Tantra

—

Arthur Avalon

Saundaryalahri of Sankaracharya— V. K.

SubramaniamThe Secret of Self-Transformation: A

Synthesis of Tantra and Yoga—Rohit

Mehta

The Secret of the Three Cities: AnIntroduction to the Hindu Sakta

Tantrism—Douglas Renfreto Brooks

Siva Sutras: The Yoga of SupremeIdentity—-Jaideva Singh

Spanda-Karika

—

faideva Singh

Sritattvachintamani of Pumananda—Prabodha Candra Bagchi

The Stanzas on Vibration: TheSpandakarika with FourCommentaries—Mark S.G. Dyczkowski

Tantric Visions of the Divine Feminine:

The Ten Mahavidyas—David Kinsley

Tantric Yoga: The Royal Path to Raising

Kundalini Power—Gavin and YvonneFrost

Tantric Yoga and the Wisdom Goddesses(Spiritual Secrets ofAyurveda)—David

Frawley

Tantra Vidya: Based on Archaic Astronomyand Tantric Yoga

—

Oscar Marcel Hirne

Ofrelated interest:

LAKSMI TANTRAA Pancaratra Text

Sanjukta Gupta

Otto Schrader inl916 recommended the LaksmI Tantra for the

study of Pancaratra philosophy. Among the vast number of

Pancaratra Agamic texts the LaksmI Tantra stands out because it

deals almost exclusively with LaksmI, the divine creative impulse,

intelligence, potency, potentiality, power, majesty and speech.

The focus of the text is on Pancaratra philosophy (including

cosmogony) and the practice ofyoga based on it, with its attendant

Mantra Sastra. It records the earliest Vaisnava speculation onthe paradox of a Supreme God who is totally identified with

Brahman, the unique and transcendent Conscious Reality, and

is at the same time the creator ofa dualistic universe which cannot

be related to Him.

MAHANIRVANATANTRAArthurAvalon

This work teaches the tantric rituals in great details andpropounds the basic philosophy ofTantrism, revealing the best

aspects of Saktism. The tantra also teaches the doctrine of duties,

incorporating the laws ofManu, the BhagavaclgTta, and sermons of

the Buddha.

PRAPANCASARATANTRAOFSANKARACARYAArthurAvalon

Divided into 36 Patalas, the book deals with the worship of Devatas

in the tantric way. As a special study, the reader is referred to the

Patalas on the tantric Bhutasuddhi, the worship ofTripura Vidya,

Japa, Bija, Yantra, Mudra, and so forth which are the

distinguishing marks of tantric ritual.

MOTILAL BANARSIDASSPUBLISHERS PVT. LTD.

Delhi (India)

E-mail: [email protected]

Website: www.mlbd.com

ISBN: 81-208-0972-

I S BN 81-208-0973-4

9788120 809734

Code: 09734

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?TCJiri^riVfirlfp|^^|^S^^' ^& ^Tn.vri^if'P£'rij=git ... Tantra.pdf · Kularnava Tantra Introduction ArthurAvalon (SirJohnWoodrofFe) Readings M.P.Pandit SanskritText TArAnAthaVidyAratna