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TANTRIK TEXTS

Vol. I. TANTRABIIIDHANA witc VfJ A N I G U ANT\jand M U DRA-N IGH AA/TU.

Vol. II. S/fA 7X1 I AK RAN I RO PA/VA of Punzananda

SvA.m1, with Commentary of KAlichara/m and notes by

Shano-kara. PADU KAPANCH AK A, with Commen-

tary of Kalicharawa. With these are notes from the Tika

of Vishvanatha on the Second Pa/ala of Kaivalya Kalika

Tantra.

Vol. III. PRAPANCHASARA TANTRA.Vol. IV. K U LACH

U

DAM AjVI TANTRA.Vol. V. KULARAÂVA TANTRA. (Shortly out).

Vol. VI. IvALIVILASA TANTRA. (In the press).

Vol. VII. TANTRARAjA TANTRA. (In the press).

WORKS ON TANTRA BY ARTHUR AVALON

TANTRA^PF THE GREAT LIBERATION ( MAHA-WvtiNkNA TANTRA). A Translation from the Sans-

krit, with Introduction and Commentary.

PRINCIPLES OF TANTRA (TANTRA-TATTVA)Vols. I and II.

THE SIX CENTRES AND THE SERPENT FORCE(SUATCHAKRANIRU PANA). < (In the press).

OCEAN OF KULA TANTRA (KULARA'AVATANTRA). (Inpreparation).

BY ARTHUR AND ELLEN AVALON

HYMNS TO THE GODDESS (from the Tantra and other

Shastra and Stotra of Shangkaracharyya).

ADDENDUM.

P, 2 1. 12.

It has been suggested to me by Dr. Otto Schrader that

in Ch. II 25 is a mistake in the manuscript for either ^f|^ or

more probably for f^Bf. This criticism seems correct for there

is no reason why the twice-born castes should be excluded.

Moreover all the other nouns are in the dative as f%if is.

According to this reading Kaula knowledge is to be kept from

inimical persons not " persons of the twice-born caste " as stated

in Sj. A. K. Maitra's Introduction.

Digitized by the Internet Archive

in 2011 with funding from

University of Toronto

http://www.archive.org/details/kulachudamanitanOOgiri/

INTRODUCTION.

This first edition of the hitherto unpublished KulachiV&m-iim has been prepared with the help of manuscripts (marked mand t§) collected by the Varendra Anusandhana Samiti of Raj-shahi from reputed centres of Tantrika worship in Bengal.The text has been compared in several cases with other manus-cripts access to which was given by Tantrika "Gurus to the

travelling Pandit of the Samiti. The work consists of sevenPa/alas (chapters).

This Tantra is of a different type from that published in

the last volume.

The KulachtWamaî-tantra or "crest-jewel" of the Kula-chara division of Tantrika Sadhakas is included in the list of

revealed works, which, according- to the Vamakeshvara Tantra,are considered to be the chief amongst those which deal with

the worship of Shakti. It is accordingly found frequently

referred to as an authority in many compilations though the

Rulachurtamawi itself (II. 8) refers us, for all technical terms, to

the Bhairavi Tantra, which is, however now known chiefly

from quotations made from it.

Like all original works on Tantrika worship, the Kula-ichurt&maf/i is cast in the form of a dialogue—the Shastra being-

revealed by the Devi in Her form as Bhairavi, in answer to

questions put to Her by Shiva in His form as Bhairava. Forthis reason the book is included in the class which goes by the

name of Nigama as opposed to Agama, in which the Shastrais revealed by Shiva Himself. The form in which a Shastrais presented whether as the Revelation of Shiva or Shakti is

mere Lil&. Since Shiva and Shakti are one and the same andit is Shiva who reveals. Shiva is the revealer of the Shastrain all cases, though in some He figures as Shi^ya and in

others as Guru. The Svachchhanda Tantra puts this clearly in

the following verse :

Guru-shi^yapade sthitva svayameva mahesvara//

Prashnottara-padair vakyaistantrang samavatArayat

2 INTRODUCTION.

The Tantra according to this verse, \v;is originally revealed

I))- Mahesvara (Shiva) who Himself stood for that purpose in

the: position of the Guru as well as that of the Slmviya. This

is also stated in the last chapter (VII. 79) (if the KulachiW/4-

mawi where the Devi addressing Her Lord says :—

Gunistvam sarvatantr;i//am.

Kulachara has been called a secret doctrine and practice.

The Bhairavi in discoursing" of it in the KulachiWamawi sa)'s at

the outset (I. 31) that it had not been told to Vis/etm nor to

Brahma nor to Ga//apa.

Kaula knowledge, says the text (II. 25) must not be di-

vulged to atheists, fools. Pashus, or to persons of the twice-

born caste. The secret teaching appears to have been trans-

mitted for a long time " from mouth to mouth " (Yaktrat

vaktrantaram) and even when it came in part to be reduced

into writing, sufficient precaution was taken to conceal it

from the uninitiated under technical terms, the import of

which could only be learnt from the Guru. The general fea-

tures may, however, be summed up as follows.

Although the word Kula in ordinary parlance means a

family or clan, its technical sense has been defined by the

Tararahasyavr/ttika to be "Kulam = matr/-mana-meyam." Theterm thus combines the meaning of the three other words which

are further explained to mean Jiva (Mata) Jn&na (Manam)and the manifold universe or Vishva (Meyam). The gist (Sang-kalitartha) therefore is said to be Shakti. As Shakti is Kulaso Shiva (as distinguished from Shakti) is spoken of as Akula.Kulachara is one of the seven Acharas enumerated by the

Kular//ava one of the leading Tantras of the division of Sadha-kas of this school called Kaulas. According to the last namedTantra it occupies the highest rank. "The Vaidikachara" it says,

"is no doubt higher than all, but Vai^z/avachara is higher thanVaidikachara; Shaivachara is higher than Vai.?/«/avachara ;

Dak\?/î;/achara is higher than Shaivachara ; Yamachara is

higher than Dakî;zachara ; Siddhantachara is higher than the

last and Kulachara is superior to all."

As Kulachara is thus said to be the highest of the Acharas,only those Sadhaka^ are qualified therefor who in this or ano-ther birth have graduated in the preceding Acharas which are

regarded as stepping stones to it. Such a Sadhaka is called

Kaulika or Kulina. Being the final stage of Sadhana this

INTRODUCTION.

Aclwa knows no destinction, of race, colour, caste, or sect.

But the esoteric character of its doctrine and practice is such

that it was never meant for the ordinary man of the world.

On the contrary the difficulties of its true practice are said to

be such that according to the doctrine " it is easier to walk on

a drawn sword," than to be a true Kaula. It is expressly

stated (I 42) that the Adhikfiri must be a Kulma that is one

who is capable of realizing that every person, thing, and act is

a manifestation of the Mother or Shakti jStrimayancha jagat-

sarvam). An essential feature of this Achara is the attain-

ment of the knowledge that the Mother who is worshipped

under different forms as Tripura, Kalika and so forth with

differing rituals is She from whom all creation proceeds andwho is all in all. This is very aptly set forth in the text (I. 24)

which says " Oh All-knowing One if Thou knowest Me then

of what use are the Amnayas (revealed teachings) and Yajanam(sacrifices : ritual). If Thou knowest Me not, then of what use-

are Amnaya and Yajanam."

Yadi mfing viddhi sarvajna kva chamnayai kva yajanam.

Na viddhi mang chet sarvajna kva chanmaya/j kva yajanam.

This teaching has found its way into popular Bengali songswhich say.

" Tell me what will japa, tapa, yoga and yaga do for a manin whom Kulakuâlini awakens and for the man in whom Sheawakens not." Supremacy is claimed for Kulachara on the

ground that it is the final stage of Saxlhana in which Knowledgeis realised to be superior to ritual. Kuladharma is accord-

ingly said to weigh more than all Yajnas and Vratas put to-

gether in the scale against it though such rituals are necessaryin the preliminary Acharas which qualify for the last. As J nanaalone secures liberation the Kular#ava Tantra affirms that

without Kuladharma liberation is not possible. With the

question whether this claim is well founded I am not con-

cerned but with the statement of the historical facts. As beingthe Achara which is claimed to be at the entry of liberation it is

regarded by K aulas as supreme and the end for those whichprecede it. Other schools take a different view of the Kaulaclaims.

CHAPTER I.

The book opens with an enumeration of the K ula-sundaris

or Devis who are said to be innumerable, under the names of

TripurA. KAlikA. V.'igishvari, Sukula, KulA, M atanggini, Pun/A,

YimalA, Chaw/anAyikA, Hkaja/A, Durga and others. Several

doctrines also such as Vai^wava, G«u/apatya and others are

mentioned.

The names of a number of Tantras belonging to the sixty-

four are next given. A complete list has been quoted in the

footnotes (pages 2— 3) from the YAmakeshvara-tantra, according

to which each of the eight Bhairavas has a Tantra of his own,

all of which are collectively known as the BhairavAji/akam.

Similarly the Tantras relating to the seven MAtr/kAs and the

Shivadutis are collectively called BahunipA-f^/akam. TheYAmalas are eight in number. These three classes give us 24works, while the rest are those named in the list.

The 64 Tantras given in the Vamakeshvara are as follows:

—

1 Mahamay&*2 Shambara

3 YoginijAla-sham bara

4 Tattva-shambara

5— 12 Bhairava^/aka

—

(a) AsitAngga

13

—

20 Bahurt\pA^/aka—the eight Tantras of the sevenMAtr/kA-y and Shivadutis

21—28 Yamala^/aka

—

(a) Brahmayamala

w(d)

(')

(/)

(A)

Ruru

Cha;/c/a

Krodha

Unmatta

Kapali

Bhis/iana

SanghAra

(6) Vij/wuyamala

(c) Rudrayamala

(d) Lak^miyAmala

(e) Umayamala

INTRODUCTION. 5

(/) Skandayamala—(Bhaskara

substitutes Jayadrathayamala)

(g) Ga«eshayamala

(k) Grahayamala

*2 9 MahochchhiLsV/ya 49 Sarvajnanottara

*;5o Vatula *

5o Mahakalimata

*3> Vatulottara 5' MahAlak-r/zmimata

3 2 Hr/dbhcda 52 Siddhayo«eshvarimata

Tantrabheda 53 Kunipikamata

34 Guhyatantra 54 Devarupikamata

35 KAmika 55 Sarvaviramata

36 Kahivada 56 Vimalamata

37 Kalasara 57(#) Purvamnaya

3« Kubjikamata (d) Pashchimamnfiya

*39 Tantrottara (c) Dakî«amnaya

40 Vi/zntantra (z/) Uttaramnaya

4i Troz/ala 58 Niruttara

42 Troz&ilottara 59 Vaishe^/zika

43 Pancham/'/ta 60 J nanar/zava

44 Rupabheda *6i Virabali

45 BhutortWfimara 62 Aru/zesha

46 Kulasara 63 Mohimsha

47 K ulozzVisha 64 Vishuddhesvara*4s Kuladiuz/amazzi

It has not been found possible to identify with certainty all

items in the list oiven in this work with that of the Vamakesh-vara and in some respects the list differs. If, however, we take

Mayottara, Kalapaka or Kalapada, Sarvajnanatmaka andVishudeshvara which occur in the Kulachuzramazzi to refer to

items 1, 36. 48 and 64 respectively of the Vamakeshvara list

then the two lists correspond except as to the 9 items markedwith an asterisk. In the place of these last the present workappears to <îve the names of the following Tantras :—Maha-sarasvata, Tantrajnana, Vasuki, Mahfisammohana, Maha-suta/zma, Vahana, Vahanottara, Mat/'/bheda. Vishvatmaka.Shivavali. If however we thus count' them we get 10 Tantrasor one too many. Possibly MahasuloVzma may be part of the

title of the Vahana Tantra which succeeds it, in which case it

may be eliminated.

INTkODCCTIOK.

The Bhairava then says thai lie knows all these Kula-

sundaris, doctrines, and Tantras hut has nevertheless not

attained hliss (Ananda). lie asks the Bhairavi why this is so?

In reply the Bhairavi first gives some general philosophical

instruction in eleven verses (I. 16-26) to the Bhairava whomShe addresses as the most Supreme Kula the ocean of TantrikaKula knowledge (TantrajnAnakular;/ava) which, since Heapparently seeks instruction, has for the moment heen obscured

by Her Maya. This portion may be divided into three sec-

tions. The first (vv. 16-17) refers to that primordial state

when She as Prakr/ti was bidden in ChidAnanda (Ahang Prakr/-

tinipa chech chidAnandapantya/m ). In this state there is

neither creation, maintenance or destruction ; neither Brahma.I lari or Shambhu or other Devas ; neither attachment, suffer-

ing" nor liberation ; neither piety. Theism, or Atheism. Japa.

Guru or Shuviya.

The second state (vv. 17-24) is that in which the Devicovering Herself with Her own MayA becomes desirous of

creation (Unmukhi) and threefold. Then joyful in the maddelight which comes of Her union with the Supreme AkulaShe becomes Vikari/n ; that is the Vikaras or Tattvas arise in

Mulaprakmi.

Mayayachchhadya chatmanang tridha bhiitva yadonmukhiParakularasonmadamodini cha vikari/n

At this second stage Brahma. Hari. Shambhu appear and

with them the Worlds (Loka) and the Elements (Panchabh titani)

of which they are composed. By the differentiation of Shiva

and Shakti the Guuas commence to operate (Shivashakti-pra-

bhedena gu//otpattistu jayate). Brahma and the others are not

distinct entities. They are all one and the same as parts of

Her. The creation which is Matratmaka appears and then

disappears in Pralaya.

In the third section (vv. 24-26) the Devi teaches the great

lesson that all scripture and ritual are unneeded where She is

known ; as they are unneeded where She is not known. For

scriptural teaching- is a means to an end ;—knowledge of Her.

It therefore has no use where She is known. If on the other

hand religious disposition is wholly wanting these means alone

will not evoke it. though they are not without their uses in

educating a latent piety in the disciple. The Bhairavi then

says " I manifest myself as woman (that is in female form or

INTRODUCTION.

Shakti) which is my own Self and the very essence of creation

(Narinipang samfisthaya s77>///is&ram madatmakam) in order to

know Thee Bhairava, the Guru who art united with Me(Bhavayogastham)". She adds that even when all this is said

Her Tattva is not known.

The Devi then speaks of the methods (Upaya) of attaining

liberation which is the essence of all Tantras and is honouredby all DevatAs. These means secure knowledge and awakenTattvabodha. They destroy both merit and demerit and(v. 29) give both enjoyment and liberation (Bhogamuktiprad-Ayakam). This doctrine is said to have been kept as a pro-

found secret so that it had not been divulged even to Vis/imi,

Brahma nor Gawapa. It should be concealed in the heart

(Gopantyantu hr/daye). " This wonderful secret, my child,

should be kept from Pashus" (v. 40. Rahasyam adbhutang vatsa

goptavyam pashushangka/e). The Devi speaking of this doc-

trine thus addresses the Bhairava " Child (Vatsa) it strikes mewith wonder and bewilders even the wise. It is replete with

numerous and bewildering meanings and is the final resting

place of all good disciples (Sachchlm//ya-param&spadam). It is

Sadachara according to all doctrines (Sarvavadisadachara)and is at the same time blamed or reprobated by all doctrines

(Sarvavadivigarhita). It can be learnt only from a goodteacher (SadAcharyyaparijnaptam). Follow it with care."

To begin with, the Devi speaks of the necessity for the

acquisition ofJ nanashuddhi, the purification of knowledge, and

for this purpose She refers to the daily observances beginningwith the morning rites. The Sadhaka should rise in the morn-ing, make his PriwAma to the Kula trees (Kulavr/k.sV/a), andcontemplate upon the Kula (Shakti) from the Muladhara to the

Brahmarandhra and meditate on the Guru.

The Kulavr/k.f//as according to the K&meshvara Tantra are

Shlesmataka, Karanja, Nimba, Ashvattha, Kadamba, Vilva,

Va/a, Ashoka(i). The Tararahasyavr/ttika quoting the aboveverse from the K&meshvara Tantra adds that the above are those

usually enumerated but that a ninth is added by some namelythe Chincha. The printed Tantrasdra however gives a list

of ten trees viz. % the first seven mentioned together with

(1 ) Shleslimatakakaraiijilkhyaninihashvattlinkaclanihaka//

Vilvo va/o 'pyashnkashclia itya.f///au kulapddapd/;.

INTRODUCTION.

Uz/umbara, Dlrtlri, and Chinchft(i ). I'Vom whic h it would appear

that whilst Shlrshmataka, Karanja, Vilva, Ashvattha. Kadamba,Nimba and Va/a arc generally recognised as Kula trees, U//mn-

bara, I )hitn, Chinch.!, and Ashoka are only exceptionally so.

'['hen follows the mental worship of the eight Kulanathas, namelyPrahladananda, Sanakananda, Kumar&nanda, Vashi^/Ânanda,

Krodhananda, Sukhananda, Jnanananda and Bodhananda.

Their Dhyana is given in two verses. They are those whose

eves betray the bliss in their hearts which comes from the

great Rasa (Maharasarasollasahr/dayanandalochana//) ; whosedarkness (Tamas) has been cut and crushed by embracing Kula

;

the dispellers of fear who know the meaning of all the KulaTantras (1. 36-37). The Chapter closes with the instruction

that the Guru fit to initiate a disciple in this system must be a

Kulina and no other. The Kulma is Adhikari of all Vidyas

and is competent to initiate in all Mantras (Dikâprabhu//! sa

cvatra sarvamantrasya napara/fc). The work of those wholeave the Kulaguru is stated to be mere Abhichara.

CHAPTER II.

This chapter begins with the ablution-rites (Snana) andstates the Shastric rules which must be followed. The devotee,

after ablution, is directed to wear two pieces of cloth (II. 12).

This is strictly in accordance with the rules laid down by YogiYajnavalkya. A departure from this rule constitutes, according

to Bhr/gu, nakedness, which disqualifies for the performance of

religious rites. The devotee is next directed to worship Shakti

with offerings of flowers, incense, perfumed betel, and other

desirable articles. Then follows the worship with Yantra andthe contemplation of Oneness with the Mother. The worship

of the S&dhaka's wife 'Nijakantam II. 30) is described with the

details of her initiation to be given where She has previously

been uninitiated.

(1) Shlesbmaâkakaranjancha-vilvSshvaltha-kadamhakaA

Nimbo va/o rthmburancha dhatri chincha dasha simv'ta^.

CHAPTER III.

The rites prescribed for the night are disclosed in this

Chapter. If the devotee worships a Parashakti, he should first

initiate her if she happens to be uninitiated. The mantra for

such initiation is referred to in three verses (III. 13-15). Thefood to be offered to Shakti during the Purashchara;/a-ceremonyis enumerated at length (III. 22-26). The Shaktis worship-

ped are to be looked upon as eight Matrzkas, and they shouldbe named accordingly. The hymn to be recited in their wor-ship is given, which shows that each of them is to be addressedas one of the aspects of the Mother Herself.

The hymn is called Kanzejapa-stotra from the fact that eachverse addressed to each of the Matr/kas is whispered into her

ear. In this worship the elder may bow down to the younger,

one of superior caste to one of inferior caste, for the Shaktis

selected for worship, are each and all manifestations of the

Mother. The following translation and accompanying notes

are by the General Editor.

Oh.

Obeisance to Thee O Mother ! O Devi

!

The pure One(i) Who art Brahma (2)

Remove by Thy mercy all obstacles (3) which beset meAnd grant me liberation (4)

2.

Our great Lady ! (5) Bestower of blessings !

Oh Devi ! Who art the Supreme Bliss (6)

Remove by Thy mercy all obstacles which beset meAnd grant me liberation

1. Anaghe.

2. Brahmarupadhare i. e. Shakti of Brahmil or Br&hrm Shakti.

3. Vighnam ; that is obstacles standing in the way of liberation.

4. Siddhi ; the greatest of which liberation (Mokr/ja) is. The refrain runs :

—

Krzpaya hara vighnam me mama siddhing prayachchha me.

5. Maheshi, Shakti of Mahesha or Shiva : Shaiva Shakti.

6. Paramanandarupiwi : for She is according to Tantra one with the Supreme Brahman Whois Bliss Itself.

2

IO INTRODUCTION.

3-

Kauiruin !(i) beautiful Playmate of Kumftra!

The sovereign Mistress of all Vidyas ! (2)


4-

O Devi ! Who borne by the son of Vinata (3)

Art \r\s/im\ (4)


5-

Oh Devi ! Bestower of blessings ! Who art Vanihi (5)

By Whom the earth was lifted on Thy tusks (6)

Remove by Thy mercy all obstacles which beset meAnd grant me liberation.

6.

O Devi ! Who art Shakra (7)Who art worshipped by Shakra and other Suras (8)


7-

Chamuâ ! (9) besmeared with blood wearing a garland

of severed headsDestructress of fear

!


1. Shakti of Kumara.

2. Sarvavidyeshi ; the Vidyas are various manifestations of Mahashakti.

3. That is the bird-king Garu^/a the vehicle of Visfom,

4. VirAwurfipadhare, i e. VaiV/z/avi Shakti.

5. Sh.tkti of Varaha the Boar incarnation of V\s/inu.

6. The Varaha Avatara which succeeded the Kurmma &nd raised the earth from the waters

in which it was submerged.

7. Indra, the Devi is here addressed as the Shakti of Indra or Aindfi Shakti.

8. The Devas.

9. One of the Sanghari«T manifestations of Devi.

INTRODUCTION.

8.

Mahalaksvfcmi, ! Mahamaya ! (r

)

Destructress of anguish and sorrow !


9-

Thou art O Devi ! the Father and Mother of all (2)

And art to us in the place of Father and Mother (3)One Thou art yet manifold (4) in the form of the

Universe (5)Obeisance, Oh Devi ! to Thee.

With the recitation of this hymn ends the Puja of the

Shaktis ; the worship of at least one of whom is enjoined. Otherrites are enumerated in the subsequent Chapters.

CHAPTER IV.

The devotee should be well versed in Vai^wavachara that

is in Bhaktimarga before he can be permitted to adopt any of

the special rites. He should be Udarachitta/j (large minded)Paranind&-sahi.!f/wu/j (patient of ill said of him) and Upakara-rata/j (one who does good to others). He is required to recite

his Mula-mantra if he happens to come upon a deserted temple,

junction of four roads and such other places which are said to

be fit for worship. He is directed also to bow unnoticed to Maha-kali if he sees certain birds and animals; Gr/dhra (Vulture),

Kêmangkan (Bnihmaî kite) Jambuki (She-jackal) Yama-dutika (raven) Kurara (osprey) Shyena (hawk, eagle or falcon) a

crow and a black cat. He is further directed to do circumambu-lation (Pradakîâ) of a corpse and the cremation ground. TheMantras to be recited on such occasions are noted. Obeisance

1. Mahamohe. As such the Mother is the Destructress of Avidya and therefore as the verse

says destructress of all the anguish and sorrow which proceed from it.

2. Pitnmat/vmaye.

3. Pitrimatr/vahij/ikrz'te. The earthly father and mother which are mere Angshasliaktis

are put aside to revere Her as the real Father and Mother of all.

4 Eke bahuvidhe.

5. Vishvanipe.

INTRODUCTION.

must also be made when he sees a black (lower, red cloth, a

king, a prince, an elephant, a horse, a chariot, weapons of war,

valorous man ( Virapuruy/ja) a buffalo, a Kaulika or an image

of Malm/zamardini. If he sees a jar of wine, fish or flesh, or

a beautiful woman, or a Devi Bhairavi, he must bow and recite

a special mantra. The N'ilatantra gives a fuller list of objects

to which obeisance is to be made in this way. Then comesthe ritual prescribed for the worship of Kali in the cremation-

ground. The Dhyana is revealed in seven verses (IV. 39-45).

As this Devi fulfils all Siddhis She is called Dakîwakali.

CHAPTER V.

This Chapter deals with rites which are performed for the

development of powers enabling the devotee to draw towards

him any Deva, lower Spirits or human being he wishes.

Vv. 7-8 say that if anything is taken from the subject of the

rite which belongs to him or he or she are ill-treated or deceived

in any way the Sadhaka is fallen (Bhra^/a) and dies. Harm also

happens to his family from such magic (Abhichara). Therite consists of the worship of Dakî;mkali, The Risla of the

Mantra is Bhairava and Chhanda is \5shn\k. The first Vija is

the supreme Shakti (Purvang vijang parashakti). The Angga-nyasa is directed to be performed with the Vija coupled with

the six long vowels. In this rite the Brahmawa Sadhaka is

directed to substitute for wine (where this is mentioned) honeyin a vessel of copper (v. 78) or he may perform the Kulapujawith Kula wine.

CHAPTER VI.

This part is concerned with the method of acquiring powers(Vetalasiddhi) enabling the devotee to go anywhere he pleases.

It consists in the worship of Yoganidra, Katyayani, Purweshi;

Cha7î ;Kamakhya. and Dikkaravasini. The special rite of

Sadhana which goes by the name of Shavasadhana, is describedin this chapter (vv. 19-28). The object of this Sadhana in this

special instance is the acquisition of the power with which theChapter deals.

CHAPTER VI 1.

This the last chapter describes the worship of Mahiâ-mardini which, from the large number of stone and metal

images discovered in various places, seems to have been very

popular at one time. The worship of Mahiâmardim appears

to have undergone gradual changes. This is indicated by the

Mantra as disclosed in the KulachiWama//i. The Mantra has

been revealed in the usual Tantrika garb by the following

verse :

—

Trailokyavijabhutante sambodhanapadang tata/i

Sr/^/isangharakau var/rau vidya mahiâmardini

This yields a mantra of nine syllables, namely

Ong Mahiâmardini Svaha

But the text (VII 5) ordains that if the Mantra and its

Sadhana is disclosed at all, it may be disclosed to one who is

extremely obedient to his Guru, but even then not with its Vija.

Only eight syllables should be disclosed, thus reducing the

mantra to

Mahiâmardini Svaha.

It is said that the Mantra of nine syllables should not beimparted but should in the Kali age be kept concealed, andthat eight syllables alone should be disclosed with the Mantra,Svaha, but never with the Mantra Nama//.

It would appear from the Sharadatilaka, a compilation byLalo-imawa Deshika of the eleventh century A. D. that in his

day the Mantra of eight syllables alone was known. TheMantra of ten syllables is not mentioned even by the Kula-chiu/amam. This may be taken to suggest that the worship ofMahi^mardini is of great antiquity. Originally the mantrawas of eight, nine and ten syllables. But in course of time (at

the date when the KulachiWamaî was .reduced into writino-

the Mantra of ten syllables had already fallen into disuse, whilethe Mantra of nine syllables, was discontinued. In the eleventhcentury A.D. sat the date of the compilation of Sharadatilaka)the Mantra of eight syllables only was known.

,,, INTRODUCTION.

Another important change is noticeable in the Risk\ and

Chhanda of this Mantra. The Risk] according to RAghava's

Commentary on the SliAradAtilaka, is said to be Shakavatsa ;

the Chhanda according to it is Prakr/'ti. The Commentator also

notices that in his day according to some the Rish'\ was also

said to be M ArkaWeya. But the KulachiVAmawi (VII. 11)

distinctly says that the Risk'x is Narada and the Chhanda is

Gayatri. It is noticeable that the A'is/n and Chhanda of the

Mantra for the worship of DitrgA. are Nfirada and Gayatri.

May it be that the worship of Mahiâmardini was gradually

sought to be cast into the same form as the worship of Durga ?

This seems highly probable from another circumstance that

according to the Sharadatilaka-/ika of Raghava Bha//a, the

PiMapuja. should be performed as ordained for the worship of

Durga-,

The image of Mahiâmardini is however different from

that of of Durga. MahuV/amardini according to Kulachurt&ma/zi

(VII 13) has eight hands holding on the right side Chakra(discus) Kha</ga (sacrificial sword), Va#a (arrow), Shula (trident),

and on the left side Khart'ga, Charma (shield), Dhanu (bow) andTarjani-mudra {vide post). The Devi is said to be of black colour,

wearing yellow cloth, and is placed on the body of a black

buffalo.

This Dhyana does not exactly correspond with the one

which is noted in the Sharadatilaka. According to it, the Deviholds in Her hands Chakra, Shangkha (conch shell), Kr/pa;/a

(sword) Khe/aka (club). V&«a, Karmuka (bow). Shula andTarjani-mudra. The Devi who is said to be of the colour of

Gariu/a-stone (emerald) and bedecked with the crescent moonis described as sitting on the head of the buffalo.

In the Hymn incorporated with the text of the KulachtWa-

\\r&n\ (VII 33) the Devi is said to be black of colour, resem-

bling crushed antimony and is described as holding Chakra,

Dara, (Shangkha), Kartr/ka (small sword), Khe/a (club), VAxa,

Dhanu, Trishula and Abhaya-mudra. So far as this Mudra is

concerned, Raghava cites an authority to show that Tarjani-

mudra is the same as the Abhaya-mudra. It appears from the

Tantrasara that the Devi is to be worshipped now in this form.

The KulachWamam gives no Shangkha, or Khe/aka or

Kartr/ka. It has instead two Kha^gas and Charma. TheSliAradAtilaka mentions no Charma or double sword. It intro-

duces Shangkha and Khe/aka. The Hymn makes a further

INTRODUCTION. '5

departure by changing the Kha^ga into Kartr/ka, This is

exactly what appears to have been in vogue when the Tantra-

sara came to be compiled about 400 years ago. The Hymntherefore appears to be of a date later than this.

While the images appear to have changed in this way, the

mode of worship has remained pretty fairly the same. Thedetails are given with a view to help the reader to follow the

ritual.

The worship of Mahisiamardini is in general performed in

the usual Tantrika way. The text only notices the points of

difference which constitute its special features. The mostnoticeable of these is the Angganyasa which usually embracessix Anggas. In the case of the worship of Mahiâmardini the

text (VII 15-17) mentions only five Anggas. The SharadAtilaka

(XI 25) says that in this worship Nyasa is made only upon five

Anggas, leaving out the Nyasa of the eyes. The Dhyana is

given in verses 12-14. The Yantra is composed of a lotus of

eight petals, in each of which (VII 18) eight Devis are wor-

shipped, described generally as Durga and others (Durgadya).Their names are given in the Sharadfitilaka (XI 29) as Durga,Varavaraim, Arya, Kanakaprabha, Kr/ttika, Abhayaprada,Kanya and Surupa. They are worshipped with the long-

vowels a, \, u, H, IH, ai, au and a/i. Thus :—Ang Durgayainama/;

;Ing Varavarînyai nama/i

;Ong Aryfiyai nama//

;7?mg

Kanakaprabhayai nama//;

Lring Kmtikayai nama/;;Aing

Abhayapradayai nama/i;Aung Kanyayai namai ; A/i Surupayai

nama/^. The Sharadatilaka-/ika of Raghava Bha//a says that in

selecting the long vowels H, Irl should be rejected as neuter

vowels. The Tantrasara, however, gives the long vowels as a, 1,

ft, ?% Irt, ai, au, -dk. The weapons are also to be worshipped alongwith the consonants beginning with ya or in other words the

consonants beginning with ya, that is ya, ra, la, va, sha, ska, sa,

and ha are selected.

The hymn to Mahiâmardini incorporated in the Kulachu-âmam is recited by Bhairava. The text of this hymn appearsto have grown defective in course of time. Reference hadaccordingly to be made not only to the printed edition but to

Ms. copies of the Tantrasara in which it is quoted. One Ms.dated 1604 Shaka year found in the district of Mymensing bythe travelling Pandit of the Varendra Research Society, was of

great, help in restoring the correct reading. The text, as

printed herein may, therefore, be taken as fairly accurate. Fromthe hymn ( Vv 22-35 ) lt appears that whilst the worship of

INTRODUCTION.

Vi.s//7/u nnil Shiva was . popular, and their votaries were ap-plauded the Kuhtchara was blamed. A translation of this

hymn in FCnglish was printed in the volume entitled "Hymns to

the Goddess" by A. & E. Avalon. As was there pointed out

the text of the Tantrasara used for this translation was in parts

corrupt and unintellcgiblc and in others of doubtful meaning.A further translation with commentary has therefore been here

made by A. Avalon of the text as it has now been revised :

and the opportunity has been availed of to correct some errors.

The following translation and accompanying notes are by the

General Editor.

M A H LS7/AMAR D I NI( i ) STOT RA.

O Chiindl ! (2)

By Whom the act of the wicked and formidable Asura(3)was shattered.

Do Thou wander in my heart.

Destroy my selfishness and the calamities which deeplypierce me,

Arising from the mass of malice and fears (which assail me),

So that, free from danger,

And protected by the lotus cluster of Thy feet,

My swan-like(4) mind may swim and rejoice in the Oceanof Bliss.

2

What fear of his enemies has he who worships Thee ?

The Devas who worship Thy feet

Having abandoned the form of Nrz'singha(5)

Whose towering mane rivals in splendour and height

towering Mount Sumeru,

(0 A title of the Shakti nf Shiva us the powerful victrix of demons. She is Mahuvfo-

mardini, as the slayer of Mahij7;a. The Daitya Shumbha attacked Her in the form of a

buffalo (Mahi.r/;a} ; see Chawflfi.

(2) A form of the Devi assumed for the destruction of the Daitya Chawtfa, and who assisted

in the destruction of the demon Raktavija ; see (Marka;/dfeya F'urawa).

(3) Mahij-/;a.

(4) Manohangsa ; the Hangsa is variously described as a swan, gander, and flamingo.

(5) The Man-lion incarnation (Avatara) of \r\:/ina, in which He destroyed the Daitya

Hirawyakashipu, father of His devotee l'rahl&da.

INTRODUCTION. 1

7

And whose fingers are outstretched to tear (the breast of)

H ira«yakashipu( i

)

Now worship (the lion)(2) the enemy of the elephant^)

Server of Thy feet which destroy the bonds of the Pashu.

3

O Chawflfi ! when the syllables, the letters of which speakof Thee,

Reach the ear, then Brahma and other DevasSing" the truth, touching Puruâ and Prakr/ti(/j.).

0 Devi ! be today gracious to me,

Devoted as I am to the kissing of Thy sacred lotus feet,

The one and only glittering abode of the essence of the

nectar of all Devatas.

4

If, because of my following Your way of Kula(5),

1 suffer reproach, better is it that I shall thus be without

fame.

Let me not have that which comes of the worship of

Keshava(6) and Kaushika(7)!

Rather, O Mother ! let my heart rest in meditation on Thylotus feet,

Worshipped by Brahma, Hari(8), and the Enemy of Smara(c))

By the Eater of oblations(io) and the Enemy of the

Daitya (i i).

(1) The Avat&ra is generally represented with the King of the Dailyas accrnss His knees,

tearing asunder with 1 1 is hands and claws the lattcr's belly. See note 5, p. 16.

(2) Which accompanies the Devi as Durga. After the destruction of Hirawyakashipu,

Vishm's wrath was not appeased. The world trembled, fearing what He might do. TheDevas asked the help of Shiva, who assumed the Sharabha form—that of a lion with wings and

eight feet—who caught up Vis/tmi into the air and held him there until he had become powerless.

The lion then went to the feet of DurgS, whom he accompanies.

(3) Kari the elephant form subsequently assumed by the Asura Mahiâ. KarivairT==enemy

of elephant= lion.

(4) Shiva and Shakti ; the "Male" and "Female" from whose union springs the Universe.

(5) That is, Kulachara, one of the divisions of TAntrik worshippers, who, the verse says,

are misunderstood, and therefore subject of reproach ; and which is contrasted in the next line

but one with the more popular and conventional worship of Keshava and Kausln'ka.

(6) VisAmx. (7) Imlra. (8) Yis/uta.

(9) Smara, the God of Love ; Shiva, who slew him, is his "enemy."

(10) That is Fire.

(11) Daityari : usually an epithet of Shrt Krishna., but ;is Hari has already been mentioned

possibly the reference may be to Indra. According to Mcdini, DaitySri - Devata

3

INTRODUCTION.

5

O Mother ! If I be engaged in the constant contemplation

of Thy lotus feet,

Then what is there which Siddhas have(i) which I have not

May Thy lotus Feet be ever present to my blissful mind(2)

Thy feet from which exceeding mercy flows !

() propitious Mother! do Thou forgive me.

6

Verily and without doubt, even the Lord of Bhfttas(3)

would have pcrished(4)

Maddened as He was with the joy of the embrace of (TheeWho art) His own self(5)

Had He not been freshened by the lotus fragrance of Thyfeet,

Bathed in the honey which flows within

From the union of Shiva and Shakti(6).

O Mother ! let the stream of heavy showers of holy

devotion towards TheeBe ever shed upon me,

Struggling and drowning^), alas ! as I am in the endless

Ocean of Illusion

(i} Siddhaspada.

(2) This "mind" has a qualifying adjective viz :—" Aki/zatasampadi"' " of .uninterrupted

happiness." It is so hecause the Devi is dancing there.

(3) Shiva is Bhuteshvara or Bhfitanatha. Bhuta, which in a general sense means "beings,"

specifically refers to the Spirits by whom Shiva is surrounded, and of whom He is Master.

(4) It is by the Devi's aid that Shiva is Tarameshvara, for without Shakti He is nothing, and

without Her life-giving energy and support cannot exist. As the Kubjika Tantra says : "With-

out their Shaktis the husbands are but Preta (inert corpses)." So also the Jnanar«ava : "Obeloved, pure Sadashiva, without Shakti is without motion like a corpse, for without Shakti

He can do nothing."

(5) Svatmanam parirabhya. Literally, having embraced Himself. The Devi is, however,

in a dualistic sense, His sacred half, and in reality one with Him and his own self ( see Maha-

nirvawa Tantra, Chap. I). Cf. Atmaratipriya/z (.SVza/chakra p. 64).

(6) Daivadvichyutachandrachandanarasapragalbhyagarbhasravat. The meaning is not clear

but Chandra ( moon ) seems to stand for the Vija of Shiva (which it also means) : and

Chandanarasa (liquid sandal flow) issues from Devi. Therefore the union of Shiva and Shakti in

the Sahasrara appears to be indicated.

(7) Mohajaladhi-vyahara-viddhu, lit : "pierced by the mockery of the ocean of illusion."

INTRODUCTION. 19

Without taste of the water of the Bliss of BrahmanWhich devotion dispels the weight of anguish from numbers

of Devas.

8

May the glory of Thy feet dark as a rainladen cloud,

Be ever in my heart

Dispelling by its lustre as of ten million sunsThe darkness which overspreads my mind.From its glittering womb were born the three Devatas,Who create, maintain, and destroy the world,

Whose substance is pure consciousness and bliss.

9

May(i) Devi Durga Who gives victory and happinessDispeller of fear, Victrix of fortresses and ill-fortune

Who had power to destroy the proud enemies of the

Devatas,And Who strikes terror into the hearts of thousands (of

Ever conquer ! Her foes)

She it was Who, having severed the head of the AsuraManila,

Crushed and killed under Her feet him who assumed the

form of a buffalo

Now bellowing, now charging, and again retreating

And from whose mouth the Asura issued.

10

In the red ocean vast and surging

Danced the great shields weapons and streamers^) of the

enemy(An ocean) clouded by the flight of discus

And the arrows of the heaving multitude of soldiers

There lay the heads of the proud and wicked AsurasBroken and cut to pieces, tossed about by the storm of

battle,

(The sight of which) sharpened the thirst and hunger of

the birds of carrion.

) See M ilrkawafeyn. Chiuidi vv. 38, 39.

) Chdniata.

IXTKUDUC'I I ON.

I 1

I mc(litalc( 1 )upon Devi Mahiâmardim,

Rushing in frenzy now here, now there on that wondrousfield of battle (for the slaughter of the enemies)

Attended by eight companion Mftl/'«j(2)

And on the Mantra and Badhu Vija(3) m tnc ' olu -s °f î r̂nl

petals^).

Within the two horns of the fierce and terrible restless andchallenging head

Bent low and slanting^) of the maddened buffalo.

I 2

Let the Sadhaka meditate on the dark Shiva(MahiVzamardim),

Holding in Her hands discus, lance, axe, shield, arrow,

bow, and trident,

Making- the gesture(6) which dispels fear;

Her mass of hair is like a bank of cloud entwined up on

Her head,

Her face most formidable awes (Her foes)

Making even the defiant falter

Her laugh is loud and terrible.

13

O Devi ! such as in this mannerMeditate upon this Thy faultless form .

Or upon Thee as Durga or other form of ThineWorshipped by Indra and other Devas,

To them it is given to attack the cities of their foes,

And conquering their enemies, to gain a kingdom;

They too, acquire the nectar of the knowledge of poesy,

And power to arrest, banish, and slay(7).

(1) Reading Smare for \rare in text.

(2) The Devisso called vide ante the Kar«ejapa-Stotra.

{3) String the Mantra may he said with this or the Tara (Ong) Maya (llring) Kama (Kling)

or Vagbhava Vija (Aing).

(4) On the petals are the. eight syllables Marm/zmardini svaha : "Salutation to the Devi

slayer of Manila"

(5) The buffalo when charging puts its head askew. The Mantra is thought of as placed

between the two horns.

(6) The Abhayamudra.

(7) Stambhanam, Uchcha/anam. and Mara/zam ; three ol the Tantrik SV/a/karma.

INTRODUCTION.

14

Whosoever reads or hears this HymnMade by me in rapt meditation upon Thy lotus feet,

Wherein is said Thy Kula worship and Mantra in hidden

fonn( 1

)

In the palms of the hands of all such

Are forthwith wealth, fulfilment of desire and liberation.

O Mother ! salutation to Thee !

May Thou conquer !

In the concluding portion of this Chapter the Devi says that

Her chief forms are represented by Mahiâmardini, Kali, andTripurabhairavi, the last being- considered the primary mani-

festation (VII. 37). This work inculcates the worship of Yog-inis as a part of Kula- worship, on Kula-days (Kulavara) andKula-tithis, specially on the 14th day of the moon.

[The KulavAras have been described in the Yamalas from

which they have been quoted in the Tantrasara as follows" Tuesday and Friday are Kula days while Wesdnesday is both

Kula and Aktila, the rest being all Akula "(2) Again all Tithis

with an uneven number are Akula ;with an even number Kula

with the exception of the second, sixth and tenth which are

both Kula and Akula. ](3)

The evening rite, consisting in the offering of food to jackals,

is described at length. The Devi towards the end says " Thouart the Guru of all the Tantras and neither I nor Han. There-fore Thou art the Revealer of the Tantras. I entered into Thybody ( as Shakti ) and thereby Thou didst become the Lord

( Prabhu ). There is none but Myself who is the Mother to

create(Karyyavibhavini

) (4) and therefore it is when creation

(1) The Mantra Mahi.r/zamardinl svaha may be spelt out from the first six verses from the

lollowing words which respectively commence them. Mochchitte (.Ma) Ilitva (Hi) Cha//«Ti

tadvij/zayantara (57/ a) Manninda (,Ma) Nirddij///o'smi (Rclini) Svatmanam and not atmanam as

given in the text (Sva) and Ilaha (Ha).

(2) Ravichandrau guru// saurish chattvarashchakula niata//

Bhaumashukrau kulakhyau tn budhavara// kulaknla//. See Pa /a I a VII. 38.

(3) Dvitiya dashami sha.r/z//zi kulakulamudahr/'tam

Vix/zamashchakula/z sarva/z shcr/zashcha tithaya/z kula/z

Similarly all Nakj/zatras with an even number are Kula :

Varu/zardrabhijinnuilang kulakulamudahr/tam

Kulani samadlm/z;/yani shcsV/aiihany akulani cha.

(4) Tliat is She has the disposition to act or to carry out what He wills. She alone has

Kartr/'ttva lor the Father as efficient cause does not act, but the Mother in whose womb the

seed of the world is sown alone does so

INTRODUCTION.

takes place that sonship is in Thee. Thou alone art the Father

who wills what I do(KAryyavibhavaka ) and none else.

Mang vina janani kapi naiva karyyavibhavini

Av.iA karyye samutpanne putratvang tvayi vartate

Tvang vina. janaka/z ko'pi naiva karyya-vibhavaka/z

Atastvameva janako nastyanyo'pi kathanchana

"At times Thou art the father ; at others the son ; at times

Thou art the Guru ; at others the disciple. By the union of Shivaand Shukti creation comes

(Shivashakti-samnyogAt jayate S7-z-

.sV/Vikalpana ). As all in this universe is both Shiva and Shakti

(Shivashaktimaya ) therefore, Oh Maheshvara ! Thou art in

every place and I am in every place. Thou art in all and I amin all."

Varendra Research Samiti, Rajshahi,

August 191 5.

A. K. Maitra.



*Nrrafc qt*T*fa wf^cTO I

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Printed by Upendra Natba Chakravarti,

AT THE SANSKRIT PRESS,

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1915.



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archive.org · 2014. 4. 25. · TANTRIKTEXTS Vol.I.TANTRABIIIDHANAwitcVfJAN IGUANT\j andMUDRA-NIGHAA/TU. Vol.II.S/fA7X1 IAKRAN IROPA/VAofPunzananda SvA.m1,withCommentaryofKAlichara/mandnotesby