Mahanirvana Tantra (Tantra of the Great Liberation)
infused therein by the prana−pratishtha ceremony, mantra, and mudra. The Devata is thereby installed in the yantra, which is no longer mere gross matter veiling the spirit which has been always there, but instinct with its aroused presence, which the sadhaka first welcomes and then worships. Mantra in itself is Devata, and yantra is mantra in that it is the body of the Devata who is mantra.
The term mudrais derived from the root mud, "to please," and in its upasana form is so called because it gives pleasure to the Devas. Devanang moda−da mudra tasmat tang yatnatashcharet. It is said that there are 108, of which 55 are commonly used. The term means ritual gestures made with the hands in worship or positions of the body in yoga practice. Thus of the first class the matsya (fish) mudra is formed in offering arghya by placing the right hand on the back of the left and extending, fin−like, on each side the two thumbs,
with the object that the conch which contains water may be regarded as an ocean with aquatic animals; and the yoni−mudra which presents that organ as a triangle formed by the thumbs, the two first fingers, and the two little fingers is shown with the object of invoking the Devi to come and take Her place before the worshipper, the yoni being considered to be Her pitha or yantra. The upasana mudra is thus nothing but the outward expression of inner resolve which it at the same time intensifies. Mudra are employed in worship
(archchana) japa, dhyana (q .v.), kamya−karma (rites done to effect particular objects), pratishtha (q.v.), snana (bathing), avahana (welcoming), naivedya (offering of food), and visarjana, or dismissal of the Devata. Some mudra of hatha yoga are described sub voc. " Yoga." The Gheranda Sanghita says that knowledge of the yoga mudras grants all siddhi, and that their performance produces physical benefits such as stability, firmness and cure of disease.
The Vaidika sandhya is the rite performed by the twice−born castes thrice a day, at morning, midday, and
evening. The morning sandhya is preceded by the following acts. On awakening, a mantra is said in
invocation of the Tri−murtti and the sun, moon, and planets, and salutation is made to the Guru. The Hindu
dvi−ja then recites the miantra: "I am a Deva. I am indeed the sorrowless Brahman. By nature I am eternally
free, and in the form of existence, intelligence, and Bliss." He then offers the actions of the day to the Deity,
confesses his inherent frailty, and prays that he may do right. Then, leaving his bed and touching the earth with his right foot, the dvi−ja says, "Om, 0 Earth! salutation to Thee, the Guru of all that is good." After attending to natural calls, the twice−born does achamana (sipping of water) with mantra, cleanses his teeth, and takes his early morning bath to the accompaniment of mantra. He then puts on his caste−mark ( tilaka) and makes tarpanam, or oblation of water, to the Deva, Rishi, and Pitri. The sandhya follows, which consists of achamana (sipping of water), marjjana−snanam (sprinkling of the whole body with water taken with the hand or kasha−grass), pranayama (regulation of prana through its manifestation in breath),
agha−marshana (expulsion of the person of sin from the body; the prayer to the sun, and then (the canon of the sandhya) the silent recitation (japa) of the Gayatn mantra, which consists of invocation (avahana) of the Gayatri−Devi; rishi−nyasa and shadanga−nyasa (vide post), meditation on the Devi−Gayatri in the morning as Brahmani; at midday as Vaishnavi; and in the evening as Rudrani; japa of the Gayatri a specified number of times; dismissal ( visarjana) of the Devi, followed by other mantra.
Besides the Brahmanical Vaidiki−sandhya from which the Shudras are debarred, there is the Tantriki−sandhya, which may be performed by all. The general outline is similar; the rite is simpler; the mantra vary; and the Tantrika−vijas or "seed" mantras are employed. Mahanirvana Tantra (Tantra of the Great Liberation)
referred to in the text, and is performed either daily, as in the case of the ordinary
nitya−vaishva−deva−homa , or on special occasions, such as the upanayana or sacred thread ceremony,
marriage, vrata, and the like. It is of various kinds, such as prayashchitta−homa, srishtikrit −homa, janu homa, dhara−homa, and others, some of which will be found in the text.
Besides the yajna mentioned there are others. Manu speaks of four kinds: deva, bhauta (where articles and ingredients are employed, as in the case of homa, daiva, vali), nriyajna, and pitri−yajna. Others are spoken of, such as japa−yajna, dhyana−yajna, etc. Yajna are also classified according to the dispositions and intentions of the worshipper into sattvika, rajasika, and tamasika yajna. Vrata
Vrata is a part of Naimittika, or voluntary karma. It is that which is the cause of virtue (punya), and is done to achieve its fruit. Vrata are of various kinds. Some of the chief are Janmashtami on KrishnaÕs birthday; Shiva−ratri in honour of Shiva; and the Shat−panchami, Durvashtami, Tala−navami. Ananta−chaturdashi performed at specified times in honour of Lakshmi, Narayana, and Ananta. Others may be performed at any time, such as the Savitri vrata by women only, and the Karttikeya− puja by men only. The great vrata is the celebrated Durga−puja, maha−vrata in honour of the Devi as Durga, which will continue as long as the sun and moon endure, and which, if once commenced, must always be continued. There are numerous other vrata
which have developed to a great extent in Bengal, and for which there is no Shastric authority such as Madhu−sankranti−vrata, Jala−sankranti−vrata, and others. While each vrata has its peculiarities, certain features are common to vrata of differing kinds. There is both in preparation and performance sangyama, such as sexual continence, eating of particular food, such as havishyanna, fasting, bathing. No flesh or fish are taken. The mind is concentrated to its purposes, and the vow or resolution ( niyama) is taken. Before the vrata the Sun, Planets, and Kula−devata are worshipped, and by the "suryahsomoyamahkala" mantra all Deva and Beings are invoked to the side of the worshipper. In the vaidika vrata the sangkalpa is made in the morning, and the vrata is done before midday. Tapas
This term is generally translated as meaning penance or austerities. It includes these, such as the four monthly fast (chatur−masya), the sitting between five fires (pancha−gnitapah), and the like. It has, however, also a wider meaning, and in this wider sense is of three kinds, namely, sharira, or bodily; vachika, by speech; manasa, in mind. The first includes external worship, reverence, and support given to the Guru, Brahmanas,
and the wise (prajna), bodily cleanliness, continence, simplicity of life and avoidance of hurt to any being ( a−hingsa). The second form includes truth, good, gentle, and affectionate speech, and the study of the Vedas. The third or mental tapas in−cludes self−restraint, purity of disposition, silence, tranquillity, and silence. Each of these classes has three subdivisions, for tapas may be sattvika, rajasika, or tamasika, according as it is done with faith, and without regard to its fruit; or for its fruit; or is done through pride and to gain honour and respect; or, lastly, which is done ignorantly or with a view to injure and destroy others, such as the sadhana of the Tantrika−shat−karma, when performed for a malevolent purpose (abhichara).
Japa is defined as "vidhanena mantrochcharanam," or the repeated utterance or recitation of
mantra according to certain rules. It is according to the Tantra−sara of three kinds: Vachika or verbal japa, in
which the mantra is audibly recited, the fifty matrika being sounded nasally with vindu ; Upangshu−japa,
which is superior to the last kind, and in which the tongue and lips are moved, but no sound, or only a slight
whisper, is heard; and, lastly, the highest form which is called manasa−japa, or mental utterance. In this
Mahanirvana Tantra (Tantra of the Great Liberation)
there is neither sound nor movement of the external organs, but a repetition in the mind which is fixed on the
meaning of the mantra. One reason given for the differing values attributed to the several forms is that where
there is audible utterance the mind thinks of the words and the process of correct utterance, and is therefore to
a greater (as in the case of vachika−japa), or to a less degree (as in the case of upangshu−japa), distracted
from a fixed attention to the meaning of the mantra. The japa of different kinds have also the relative values attachable to thought and its materialization in sound and word. Certain conditions are prescribed as those under which japa should be done, relating to physical cleanliness, the dressing of the hair, and wearing of silk garments, the seat (asana ), the avoidance of certain conditions of mind and actions, and the nature of the recitation. The japa is useless unless done a specified number of times of which 108 is esteemed to be excellent. The counting is done either with a mala or rosary (mala−japa ), or with the thumb of the right hand upon the joints of the fingers of that hand (kara−japa). The method of counting in the latter case may differ according to the mantra.
There are ten (or, in the case of Shudras, nine) purificatory ceremonies, or "sacraments," called
sangskara, which are done to aid and purify the jiva in the important events of his life. These are
jiva−sheka, also called garbhadhana−ritu−sangskara, performed after menstruation, with the object of
insuring and sanctifying conception. The garbhadhana ceremony takes place in the daytime on the fifth day,
and qualifies for the real garbhadhana at night that is, the placing of the seed in the womb. It is preceded on the first day by the ritu−sangskara which is mentioned in Chapter IX. of the text. After conception and during pregnancy, the pung−savana and simantonnayana rites are performed; the first upon the wife perceiving the signs of conception, and the second during the fourth, sixth, or eighth month of pregnancy. In the ante−natal life there are three main stages, whether viewed from the objective (physical) standpoint, or from the subjective (super−physical) standpoint.
The first period includes on the physical side all the structural and physiological changes which occur in the fertilized ovum from the moment of fertilization until the period when the embryonic body, by the formation of trunk, limbs, and organs, is fit for the entrance of the individualized life, or jivatma. When the pronuclear activity and differentiation are completed, the jivatma, whose connection with the pronuclei initiated the pro−nuclear or formative activity, enters the miniature human form, and the second stage of growth and de−velopment begins. The second stage is the
fixing of the connection between the jiva and the body, or the rendering of the latter viable. This period includes all the anatomical and physiological modifications by which the embryonic body becomes a viable fÏtus. With the attainment of viability, the stay of the jiva has been assured; physical life is possible for the child, and the third stage in ante−natal life is entered. Thus, on the form side, if the language of comparative embryology is used, the first sangskara denotes the impulse to development, from the "fertilization of the ovum" to the "critical period." The second sangskara denotes the impulse to development from the "critical period" to that of the "viability stage of the fÏtus "; and the third sangskara denotes the development from "viability" to "full term."'
On the birth of the child there is the jata−karma, performed for the continued life of the new−born child. Then follows the nama−karana, or naming ceremony, and nishkramana in the fourth month after delivery,
when the child is taken out of doors for the first time and shown the sun, the vivifying source of life, the material embodiment of the Divine Savita. Between the fifth and eighth month after birth the annaprasana ceremony is observed, when rice is put in the childÕs mouth for the first time. Then follows the chuda−karana, or tonsure ceremony; and in the case of the first three, or "twice−born" classes,
upanayana , or investiture with the sacred thread. Herein the jiva is reborn into spiritual life. There is, lastly, udvaha, or marriage, whereby the unperfected jiva insures through offspring that continued human life which is the condition of its progress and ultimate return to its Divine Source. These are all described in the Ninth Chapter of this Tantra. There are also ten sangskara of the mantra (q.v.). The sangskara are intended to be Mahanirvana Tantra (Tantra of the Great Liberation)
Jiva−nyasa follows upon bhuta−shuddhi . After the purification of the old, and the formation of the celestial body, the sadhaka proceeds by jiva−nyasa to infuse the body with the life of the Devi. Placing his hand on
his heart, he says the "soÕhang" mantra ("I am He"), thereby identifying himself with the Devi. Then,
placing the eight Kula−kundalini in their several places he says the following mantra:
Ang, Kring, Kring, Yang, Rang, Lang , Vang, Shang, Shang, Sang, Hong, Haung, Hangsah: the vital airs of the highly blessed and auspicious Primordial Kalika are here. "Ang, etc., the embodied spirit of the highly blessed and auspicious Kalika is placed here." "Ang, etc., here are all the senses of the highly auspicious and blessed Kalika," and, lastly, "Ang, etc., may the speech, mind, sight, hearing, smell, and vital airs of the highly blessed and auspicious Kalika coming here always abide here in peace and happiness Svaha." The sadhaka then becomes devata−maya. After having thus dissolved the sinful body, made a new Deva body,
and infused it with the life of the Devi, he proceeds to matrika−nyasa. Mahika are the fifty letters of the Sanskrit alphabet; for as from a mother comes birth, so from matrika, or sound, the world proceeds. Shabda−brahman, the "Sound," "Logos," or "Word," is the Creator of the worlds of name and of form. The bodies of the Devata are composed of the fifty matrika. The sadhaka, therefore, first sets mentally ( antar−matrika−nyasa) in their several places in the six chakra, and then externally by physical action ( Vahy−amatrika−nyasa) the letters of the alphabet which form the different parts of the body of the Devata, which is thus built up in the sadhaka himself. He places his hand on different parts of his body, uttering distinctly at the same time the appropriate matrika for that part.
The mental disposition in the chakra is as follows: In the Ajna Lotus, Hang, Kshang (each letter in this and the succeeding cases is said, followed by the mantra namah); in the Vishuddha Lotus Ang, Ang, and the rest of the vowels; in the Anahata Lotus kang, khang to thang; in the Manipura Lotus, dang dhang, etc., to Phang; in the Svadisthana Lotus bang , bhang to lang; and, lastly, in the Muladhara Lotus,
vang, shang, shang, sang. The external disposition then follows. The vowels in their order with anusvara and visarga are placed on the forehead, face, right and left eye, right and left ear, right and left nostril, right and left cheek, upper and lower lip, upper and lower teeth, head, and hollow of the mouth. The consonants kang to vang are placed on base of right arm and the elbow, wrist, base and tips of fingers, left arm, right and left leg, right and left side, back, navel, belly, heart, right and left shoulder, space between the shoulders (kakuda), and then from the heart to the right palm shang is placed; and from the heart to the left palm the
(second) shang; from the heart to the right foot, sang; from the heart to the left foot, hang; and, lastly, from the heart to the belly, and from the heart to the mouth, kshang. In each case ong is said at the beginning and namah at the end. According to the Tantra−sara, matrika−nyasa is also classified into four kinds, performed with different aims viz.: kevala where the matrika is pronounced without vindu; vindu−sangyuta with vindu; sangsarga with visarga ; and sobhya with visarga and vindu.
Rishi−nyasa
then follows for the attainment of the chatur−varga. The assignment of the mantra is to the head, mouth,
heart, anus, the two feet, and all the body generally. The mantra commonly employed are: "In the head,
salutation to the Rishi (Revealer) Brahma; in the mouth, salutation to the mantra Gayatri, in the heart,
salutation to the Devi Mother Sarasvati; in the hidden part, salutation to the vija, the consonants; salutation
to the shakti, the vowels in the feet, salutation to visargah, the kilaka in the whole body." Another form in
which the vija employed is that of the Aiya: it is referred to but not given in Chap. V., verse 123, and is: "In
the head, salutation to Brahma and the Brahmarshis, in the mouth, salutation to Gayatri and the other forms
of verse; in the heart, salutation to the primordial Devata Kali, in the hidden part, salutation to the
vija, kring; in the two feet, salutation to the shakti, Hring; in all the body, salutation to the Kalika Shring."
Then follows anga−nyasa and kara−nyasa. These are both forms of shad−anga−nyasa. When shad−anga−nyasa is performed on the body, it is called hridayadi−shad−anga−nyasa; and when done with the five fingers and palms of the hands only, angushthadi−shad−anga−nyasa. The former kind is done as
follows: The short vowel a, the consonants of the ka−varga group, and the long vowel a , are recited with
"hridayaya namah" (namah salutation to the heart). The short vowel i, the consonants of the cha−varga
group, and the long vowel i, are said with "shirasi svaha" (svaha to the head). The hard ta−varga consonants
set between the two vowels u are recited with "shikhayai vashat" (vashat to the crown lock); similarly the
soft ta−varga between the vowels e and ai are said with "kavachaya hung." The short vowel o, the
pavarga, and the long vowel o are recited with netra−trayaya vaushat (vaushat to the three eyes). Lastly,
between vindu and visargah the consonants ya to ksha with "kara−tala−prishthabhyang astraya phat" (phat
to the front and back of the palm).
The mantras of shadanga−nyasa on the body are used for Kara−nyasa, in which they are assigned to the thumbs, the "threatening" or index fingers, the middle fingers, the fourth, little fingers, and the front and back of the palm.
These actions on the body, fingers, and palms also stimulate the nerve centres and nerves therein. In pitha−nyasa the pitha are established in place of the matrika. The pitha, in their ordinary sense, are Kama−rupa and the other places, a list of which is given in the Yogini−hridaya. For the attainment of that state in which the sadhaka feels that the bhava (nature, disposition) of the Devata has come upon him nyasa is a great auxiliary. It is, as it were, the wearing of jewels on different parts of the body. The vija of the Devata are the jewels which the sudkaka places on the different parts of his body. By nyasa he places his Abhishta−devata in such parts, and by vyapaka−nyasa he spreads Its presence throughout himself. He becomes permeated by it losing himself in the divine Self.
is also of use in effecting the proper distribution of the shaktis of the human frame in their proper positions so
as to avoid the production of discord and distraction in worship. Nyasa as well as Asana are necessary for
the production of the desired state of mind and of chitta−shuddhi (its purification). "Das denken ist der mass
der Dinge." Transformation of thought is Transformation of being. This is the essential principle and rational
basis of all this and similar Tantrik sadhana.
There are, as already stated, three classes of men pashu, Vira, and Divya. The operation of the guna which
produce these types affect, on the gross material plane, the animal tendencies, manifesting in the three chief
physical functions eating and drinking, whereby the annamayakosha is maintained; and sexual intercourse,
by which it is reproduced. These functions are the subject of the panchatattva or panchamakara ("five
mÕs"), as they are vulgarly called viz.: madya (wine), mangsa (meat), matsya (fish), mudra (parched grain),
and maithuna (coition). In ordinary parlance, mudra means ritual gestures or positions of the body in worship
and hathayoga , but as one of the five elements it is parched cereal, and is defined as Bhrishtadanyadikang
yadyad chavyaniyam prachakshate, sa mudra kathita devi sarvveshang naganam−dini. The Tantras speak of
the five elements as pancha−tattva, kuladravya, kulatattva, and certain of the elements have esoteric names,
such as Karanavari or tirtha−vari, for wine, the fifth element being usually called lata−sadhana ( sadhana
with woman, or shakti). The five elements, moreover have various meanings, according as they form part of
the tamasika (pashvachara), rajasika (virachara), or divya or sattvika sadhanas respectively.
All the elements or their substitutes are purified and consecrated, and then, with the appropriate ritual, the first four are consumed, such consumption being followed by lata−sadhana or its symbolic equivalent. The Tantra prohibits indiscriminate use of the elements, which may be consumed or employed only after Mahanirvana Tantra (Tantra of the Great Liberation)
purification (sho−dhana ) and during worship according to the Tantric ritual. Then, also, all excess is forbidden. The Shyama−rahasya says that intemperance leads to Hell, and this Tantra condemns it in Chapter V. A well−known saying in Tantra describes the true "hero" (vira) to be, not he who is of great physical strength and prowess, the great eater and drinker, or man of powerful sexual energy, but he who has controlled his senses, is a truth−seeker, ever engaged in worship, and who has sacrificed lust and all other passions. (Jitendriyah satyavadi nityanushthanatatparah kamadi−validanashcha sa vira iti giyate .)
The elements in their literal sense are not available in sadhana for all. The nature of the Pashu requires strict adherence to Vaidik rule in the matter of these physical functions even in worship. This rule prohibits the drinking of wine, a substance subject to the three curses of
Brahma, Kacha, and Krishna, in the following terms: Madyamapeyamadeyamagrahyam ("Wine must not be drunk, given, or taken"). The drinking of wine in ordinary life for satisfaction of the sensual appetite is, in fact, a sin, involving prayaschiyta, and entailing, according to the Vishnu Purama, punishment in the same Hell as that to which a killer of a Brahmana goes. As regards flesh and fish, the higher castes (outside Bengal) who submit to the orthodox Smarta discipline eat neither. Nor do high and strict Brahmanas even in that Province. But the bulk of the people there, both men and women, eat fish, and men consume the flesh of male goats which have been previously offered to the Deity. The Vaidika dharmma is equally strict upon the subject of sexual intercourse. Maithuna other than with the householderÕs own wife is condemned. And this is not only in its literal sense, but in that of which is known as Ashtanga (eight−fold) maithuna viz., smaranam (thinking upon it), kirttanam (talking of it), keli (play with women), prekshanam (looking upon women), guhyabhashanan (talk in private with women), sangkalpa (wish or resolve for
maithuua), adhyavasaya (determination towards it), kriyanishpati (actual accomplishment of the sexual act). In short, the pashu (and except for ritual purposes those who are not pashu) should, in the words of the Shaktakramya, avoid maithuna, conversation on the subject, and assemblies of women (maithunam tatkathalapang tadgoshthing parivarjjayet ). Even in the case of the householderÕs own wife marital continency is enjoined. The divinity in woman, which the Tantra in particular proclaims, is also recognized in the ordinary Vaidik teaching, as must obviously be the case given the common foundation upon which all the Shastra rest. Woman is not to be regarded merely as an object of enjoyment, but as a house−goddess
(grihadevata ). According to the sublime notions of Shruti, the union of man and wife is a veritable sacrificial rite a sacrifice in fire (homa), wherein she is both hearth (kunda) and flame and he who knows this as homa attains liberation. Similarly the Tantrika Mantra for the Shivashakti Yoga runs: "This is the internal homa in which, by the path of sushumna , sacrifice is made of the functions of sense to the spirit as fire kindled with the ghee of merit and demerit taken from the mind as the ghee−pot Svaha." It is not only thus that wife and husband are associated, for the Vaidika dharmma (in this now neglected) prescribes that the householder
should worship in company with his wife. Brahmacharyya, or continency, is not as is sometimes supposed, a requisite of the student ashrama only, but is a rule which governs the married householder (grihastha) also. According to Vaidika injunctions, union of man and wife must take place once a month on the fifth day after the cessation of the menses, and then only. Hence it is that the Nitya Tantra, when giving the characteristics of a pashu, says that he is one who avoids sexual union except on the fifth day (ritukalangvina devi rama−nang parivarjjayet). In other words, the pashu is he who in this case, as in other matters, follows for all purposes, ritual or otherwise, the Vaidik injunctions which govern the ordinary life of all.
The above−mentioned rules govern the life of all men. The only exception which the Tantra makes is for purpose of sudhana in the case of those who are competent (adhikari) for virachara. It is held, indeed, that the exception is not strictly an exception to Vaidik teaching at all, and that it is an error to suppose that the Tantrika rahasya−puja is opposed to the Vedas. Thus, whilst the vaidik rule prohibits the use of wine in ordinary life, and for purpose of mere sensual gratification it prescribes the religious yajna with wine. This ritual use the Tantra also allows, provided that the sadhaka is competent for the sadhana, in which its consumption is part of its ritual and method.
The Tantra enforces the Vaidik rule in all cases, ritual or otherwise, for those who are governed by the
vaidikachara. The Nitya Tantra says: "They (pashu) should never worship the Devi during the latter part of
the day in the evening or at night" (ratrau naiva yajeddeving sandhyayang vaparanhake); for all such
worship connotes maithuna prohibited to the pashu. In lieu of it, varying substitutes are prescribed, such as
either an offering of flowers with the hands formed into the kachchchapa mudra, or union with the
worshipperÕs own wife. In the same way, in lieu of wine, the pashu should (if a Brahmana) take milk, (if a
Kshattriya) ghee, (if a vaishya) honey, and (if a shudra) a liquor made from rice. Salt, ginger, sesamum,
wheat, mashkalai (beans), and garlic are various substitutes for meat; and the white brinjal vegetable, red
radish, masur (a kind of gram), red sesamum, and paniphala (an aquatic plant), take the place of fish. Paddy,
rice, wheat, and gram geneally are mudra.
The vira, or rather he who is qualified (adhikari ) for virachara since the true vira is its finished product commences sadhana with the rajasika panchatattva first stated, which are employed for the destruction of the sensual tendencies which they connote. For the worship of Shakti the panchatattva are declared to be essential. This Tantra declares that such worship without their use is but the practice of evil magic.
Upon this passage the commentator Jaganmohana Tarkalangkara observes as follows: "Let us consider what most contributes to the fall of a man, making him forget his duty, sink into sin, and die an early death. First among these are wine and women, fish, meat and mudra, and accessories. By these things men have lost their manhood. Shiva then desires to employ these very poisons in order to eradicate the poison in the human
system. Poison is the antidote for poison. This is the right treatment for those who long for drink or lust for women. The physician must, however, be an experienced one. If there be a mistake as to the application, the patient is like to die. Shiva has said that the way of Kulachara is as difficult as it is to walk on the edge of a sword or to hold a wild tiger. There isa secret argument in favour of the panchatattva, and those tattva so understood should be followed by all. None, however, but the initiate can grasp this argument, and therefore Shiva has directed that it should not be revealed before anybody and everybody. An initiate, when he sees a woman, will worship her as his own mother or goddess ( Ishtadevata), and bow before her. The Vishnu Purana says that by feeding your desires you cannot satisfy them. It is like pouring ghee on fire. Though this is true, an experienced spiritual teacher (guru) will know how, by the application of this poisonous medicine, to kill the poison of sangsara. Shiva has, however, prohibited the indiscriminate publication of this. The meaning of this passage would therefore appear to be this: "The object of Tantrika worship is
brahmasayujya, or union with Brahman. If that is not attained, nothing is attained. And, with menÕs propensities as they are, this can only be attained through the special treatment prescribed by the Tantras. If this is not followed, then the sensual pro−pensities are not eradicated, and the work is for the desired end of Tantra as useless as magic which, worked by such a man, leads only to the injury of others." The other secret argument here referred to is that by which it is shown that the particular may be raised to the universal life by the vehicle of those same passions, which, when flowing only in an outward and downward current, are the
most powerful bonds to bind him to the former. The passage cited refers to the necessity for the spiritual direction of the Guru. To the want of such is accredited the abuses of the system. When the patient ( sishya) and the disease are working together, there is poor hope for the former; but when the patient, the disease, and the physician ( guru) are on one, and that the wrong, side, then nothing can save him from a descent on that downward path which it is the object of the sadhana to prevent. Verse 67 in Chapter I. of this Tantra is here in point.
Owing, however, to abuses, particularly as regards the tattva of madya and maithuna, this Tantra, according to the current version, prescribes in certain cases, limitations as regards their use. It prescribes that when the Kaliyuga is in full strength, and in the case of householders (grihastha) whose minds are engrossed with worldly affairs, the "three sweets" ( madhuratraya) are to be substituted for wine. Those who are of virtuous temperament, and whose minds are turned towards the Brahman, are permitted to take five cups of wine. So also as regards maithuna, this Tantra states that men in this Kali age are by their nature weak and disturbed by lust, and by reason of this do not recognize woman (shakti) to be the image of the Deity. It accordingly
ordains that when the Kaliyuga is in full sway, the fifth tattva shall only be accomplished with sviyashakti, or
the worshipperÕs own wife, and that union with a woman who is not married to the sadhaka in either
Brahma or Shaiva form is forbidden. In the case of other shakti (parakiya and sadharani) it prescribes, in lieu
of maithuna, meditation by the worshipper upon the lotus feet of the Devi, together with japa of his
ishtamantra. This rule, however, the Commentator says, is not of universal application. Shiva has, in this
Tantra, prohibited sadhana with the last tattva, with parakiya, and sadharani shakti, in the case of men of
ordinary weak intellect ruled by lust; but for those who have by sadhana conquered their passions and
attained the state of a true vira, or siddha, there is no prohibition as to the mode of latasadhana. This Tantra appears to be, in fact, a protest against the misuse of the tattwa, which had followed upon a relaxation of the original rules and conditions governing them. Without the panchatattva in one form or another, the shaktipuja cannot be performed. The Mother of the Universe must be worshipped with these elements. By their use the universe ( jagatbrahmanda) itself is used as the article of worship. Wine signifies the power (shakti) which produces all fiery elements; meat and fish all terrestrial and aquatic animals; mudra all vegetable life; and maithuna the will (ichchha ) action (kriya) and knowledge (jnana) shakti of the Supreme Prakriti productive of that great pleasure which accompanies the process of creation. To the Mother is thus offered the restless life of Her universe.
The object of all sadhana is the stimulation of the sattvaguna. When by such sadhana this guna largely preponderates, the sattvika sadhana suitable for men of a high type of divyabhava is adopted. In this latter sadhana the names of the panchatattva are used symbolically for operations of a purely mental and spiritual character. Thus, the Kaivalya says that "wine" is that intoxicating knowledge acquired by yoga of the Parabrahman, which renders the worshipper senseless as regards the external world. Meat (mangsa) is not
any fleshly thing, but the act whereby the sadhaka consigns all his acts to Me ( Mam). Matsya (fish) is that sattvika knowledge by which through the sense of "mineness" the worshipper sympathizes with the pleasure and pain of all beings. Mudra is the act of relinquishing all association with evil which results in bondage, and maithuna is the union of the Shakti Kundalini with Shiva in the body of the worshipper. This, the Yogini Tantra says, is the best of all unions for those who have already con−trolled their passions ( yati). According to the Agamasara, wine is the somadhara , or lunar ambrosia, which drops from the brahmarandhra; Mangsa
(meat) is the tongue (ma), of which its part (angsha) is speech. The sadhaka, in "eating" it, controls his
speech. Matsya (fish) are those two which are constantly moving in the two rivers Ida and Pingala. He who
controls his breath by pranayama (q.v.), "eats" them by kumbhaka. Mudra is the awakening of knowledge in
the pericarp of the great sahasrara Lotus, where the Atma, like mercury, resplendent as ten million suns, and
deliciously cool as ten million moons, is united with the Devi Kundalini. The esoteric meaning of maithuna is
thus stated by the Agama: The ruddy−hued letter Ra is in the Kunda , and the letter Ma, in the shape of
vindu, is in the mahayoni. When Makara (m), seated on the Hangsa in the form of Akara (a), unites with
rakara (r), then the Brahmajnana, which is the source of supreme Bliss, is gained by the sadhaka, who is
then called atmarama, for his enjoyment is in the Atma. in the sahasrara. This is the union on the purely
sattvika plane, which corresponds on the rajasika plane to the union of Shiva and Shakti in the persons of
their worshippers.
The union of Shiva and Shakti is described as a true yoga, from which, as the Yamala says, arises that joy which is known as the Supreme Bliss.
Worship with the panchatattva generally takes place in an assembly called a chakra, which is composed of
men ( sadhaka) and women (shakti), or Bhairava and Bhairavi. The worshippers sit in a circle (chakra ), men
and women alternately, the shakti sitting on the left of the sadhaka. The Lord of the chakra
( chakrasvamin, or chakreshvara) sits with his Shakti in the centre, where the wine−jar and other articles
used in the worship are kept. During the chakra all eat, drink, and worship together, there being no distinction
of caste. No pashu should, however, be introduced. There are various kinds of chakra, such as the
Vira, Raja, Deva, Maha Chakras productive, it is said, of various fruits for the participators therein. Chapter
VI. of the Mahanirvvana Tantra deals with the panchatattva, and Chapter VIII. gives an account of the
Bhairavi and Tattva (or Divya) chakras. The latter is for worshippers of the Brahma−Mantra.
This word, derived from the root Yuj ("to join"), is in grammar sandhi, in logic avayavashakti, or the power
of the parts taken together, and in its most widely known and present sense the union of the jiva, or embodied
spirit, with the Paramatma, or Supreme Spirit, and the practices by which this union may be attained. There
is a natural yoga, in which all beings are, for it is only by virtue of this identity in fact that they exist. This
position is common ground, though in practice too frequently overlooked. "Primus modus unionis est, quo
Deus, ratione suæ immensitatis est in omnibus rebus per essentiam, præsentiam, et potentiam; per essentiam
ut dans omnibus esse; per præsentiam ut omnia prospiciens; per potentiam ut de omnibus disponens." The
mystical theologian cited, however, proceeds to say: "Sed hæc unio animæ cum Deo est generalis, communis
omnibus et ordinis naturalis . . . illa namque de qua loquimur est ordinis supernaturalis actualis et fructiva." It
is of this special yaga, though not in reality more "supernatural" than the first, that we here deal. Yoga in its
technical sense is the realization of this identity, which exists, though it is not known, by the destruction of
the false appearance of separation. "There is no bond equal in strength to maya , and no force greater to
destroy that bond than yoga. There is no better friend than knowledge (jnana), nor worse enemy than egoism
(ahangkara). As to learn the Shastra one must learn the alphabet, so yoga is necessary for the acquirement of
tattvajnana (truth)." The animal body is the result of action, and from the body flows action, the process
being compared to the seesaw movement of a ghatiyantra, or water−lifter. Through their actions beings
continually go from birth to death. The complete attainment of the fruit of yoga is lasting and unchanging life
in the noumenal world of the Absolute.
is variously named according to the methods employed, but the two main divisions are those of the hathayoga
(or ghatasthayoga ) and samadhi yoga, of which raja−yoga is one of the forms. Hathayoga is commonly
misunderstood, both in its definition and aim being frequently identified with exaggerated forms of
self−mortification.
The Gherandasanghita well defines it to be "the means whereby the excellent rajayoga is attained." Actual union is not the result of Hathayoga alone, which is concerned with certain physical processes preparatory or auxiliary to the control of the mind, by which alone union may be directly attained. It is, however, not meant that all the processes of Hathayoga here or in the books described are necessary for the attainment of rajayoga. What is necessary must be determined according to the circumstances of each particular case. What is suited or necessary in one case may not be so for another. A peculiar feature of Tan−trika virachara is the union of the sadhaka and his shakti in latasadhana. This is a process which is expressly forbidden to Pashus by the same Tantras which prescribe it for the vira. The union of Shiva and Shakti in the higher sadhana is
different in form, being the union of the Kundalini Shakti of the Muladhara with the Vindu which is upon the Sahasrara. This process, called the piercing of the six chakra, is described later on in a separate paragraph. Though, however, all Hathayoga processes are not necessary, some, at least, are generally considered to be so. Thus, in the well−known ashtangayoga (eight−limbed yoga), of which samadhi is the highest end, the physical conditions and processes known as asana and pranayama (vide post) are prescribed.
This yoga prescribes five exterior (vahiranga) methods for the subjugation of the body namely (1) Yama, forbearance or self−control, such as sexual continence, avoidance of harm to others (ahingsa), kindness, forgiveness, the doing of good without desire for reward, absence of covetousness,
exhalation; vyutkrama by water drawn through the nostrils and ejected through the mouth; and shitkrama the
reverse process.
These are the various processes by which the body is cleansed and made pure for the yoga practice to follow.
Dridhata, or strength or firmness, the acquisition of which is the second of the above−mentioned processes, is
attained by asana.
are postures of the body. The term is generally described as modes of seating the body. But the posture is not
necessarily a sitting one; for some asana are done on the belly, back, hands, etc. It is said that the asana are
as numerous as living beings, and that there are 8,400,000 of these; 1,600 are declared to be excellent, and
out of these thirty−two are auspicious for men, which are described in detail. Two of the commonest of these
are muktapadmasana ("the loosened lotus seat"), the ordinary position for worship, and
baddhapadmasana. Patanjali's, on the subject of asana, merely points out what are good conditions, leaving each one to settle the details for himself according to his own requirements. There are certain other asana, which are peculiar to the Tantras, such as munddasana, chitasana, and shavasana, in which skulls, the funeral pyre, and a corpse respectively form the seat of the sadhaka. These, though they may have other ritual objects, form part of the discipline for the conquest of fear and the attainment of indifference, which is the quality of a yoga. And so the Tantras pre−scribe as the scene of such rites the solitary mountain−top, the lonely empty house and river−side, and the cremation−ground. The interior cremation−ground is there where the kamik body and its passions are consumed in the fire of knowledge.
Sthirata, or fortitude, is acquired by the practice of the mudra. The mudra dealt with in works of hathayoga
are positions of the body. They are gymnastic, health−giving, and destructive of disease, and of death, such as
the jaladhara and other mudra. They also preserve from injury by fire, water, or air. Bodily action and the
health resulting therefrom react upon the mind, and by the union of a perfect mind and body siddhi is by their
means attained. The Gheranda Sanghita describes a number of mudra, of which those of importance may be
selected. In the celebrated yonimudra the yogi in siddhasana stops with his fingers the ears, eyes, nostrils, and mouth. He inhales pranavayu by kakinimudra, and unites it with apanavayu. Meditating in their order upon the six chakra, he arouses the sleeping Kulakundalini by the mantra "Hung Hangsah," and raises Her to the Sahasrara; then, deeming himself pervaded with the Shakti, and in blissful union (sanggama) with Shiva, he meditates upon himself, as by reason of that union Bliss itself and the Brahman. Ashvinimudra consists of the repeated contraction and expansion of the anus for the purpose of shodhana or of contraction to restrain the apana in Skatchakrabheda. Shaktichalana employs the latter mudra, which is repeated until vayu manifests in the sushumna. The process is accompanied by inhalation and the union of prana and apana whilst in siddhasana.
Dhairya, or steadiness, is produced by pratyahara . Pratyahara is the restraint of the senses, the freeing of
the mind from all distractions, and the keeping of it under the control of the Atma. The mind is withdrawn
from whatsoever direction it may tend by the dominant and directing Self. Pratyahara destroys the six sins.
From pranayama (q.v.) arises laghava (lightness).
All beings say the ajapa Gayatri, which is the expulsion of the breath by Hangkara, and its inspiration by
Sahkara, 21,600 times a day. Ordinarily, the breath goes forth a distance of 12 fingerÕs breadth, but in
singing, eating, walking, sleeping, coition, the distances are 16, 20, 24, 30, and 36 breadths respectively. In
violent exercise these distances are exceeded, the greatest distance being 96 breadths. Where the breathing is
under the normal distance, life is prolonged. Where it is above that, it is shortened. Puraka is inspiration, and
rechaka expira−tion. Kumbhaka is the retention of breath between these two movements. Kumbhaka is,
according to the Gheranda Sanghita of eight kinds: sahita, suryyabheda, ujjayi,
shitali, bhastrika, bhramari, murchchha, and kevali. Pranayama similarly varies. Pranayama is the control of
the breath and other vital airs. It awakens shakti , frees from disease, produces detachment from the world,
and bliss. It is of varying values, being the best (uttama) where the measure is 20; middling
(madhyama) when at 16 it produces spinal tremor; and inferior (adhama) when at 12 it induces perspiration.
It is necessary that the nadi should be cleansed, for air does not enter those which are impure. The cleansing
of the nadi (nadi−shuddhi) is either samauÇ or nirmanu that is, with or without, the use of vija. According to
the first form, the yogi in padmasana does gurunyasa according to the directions of the guru. Meditating on
"yang," he does japa through Ida of the vija 16 times, kumbhaka with japa of vija 64 times, and then
exhalation through the solar nadi and japa of vija 32 times. Fire is raised from manipura and united with
prithivi. Then follows inhalation by the solar nadu with the vahni vija 16 times, kumbhaka with 64 japa of
the vija, followed by exhalation through the lunar nadi and japa of the vija 32 times. He then meditates on the
lunar brilliance, gazing at the tip of the nose. and inhales by Ida with japa of the vija "thang" 16 times.
Kumbhaka is done with the vija vang 64 times. He then thinks of himself as flooded by nectar, and considers
that the nadi have been washed. He exhales by Pingala with 32 japa of the vija lang, and considers himself
thereby as strengthened. He then takes his seat on a mat of kusha grass, a deerskin, etc., and, facing east or
north, does pranayama. For its exercise there must be, in addition to nadi shuddhi, consideration of proper
place, time, and food. Thus, the place should not be so distant as to induce anxiety, nor in an unprotected
place, such as a forest, nor in a city or crowded locality, which induces distraction. The food should be pure,
and of a vegetarian character. It should not be too hot or too cold, pungent, sour, salt, or bitter. Fasting, the
taking of one meal a day, and the like, are prohibited. On the contrary, the Yogi should not remain without
food for more than one yama (three hours). The food taken should be light and strengthening. Long walks
and other violent exercise should be avoided, as also certainly in the case of beginners sexual intercourse.
The stomach should only be half filled. Yoga should be commenced, it is said, in spring or autumn. As stated,
the forms of pranayama vary. Thus, sahita, which is either with (sagarbha) or without (nirgarbha) vija, is, according to the former form, as follows: The sadhaka meditates on Vidhi (Brahma), who is full of rajoguna, red in colour, and the image of akara. He inhales by Ida in six measures ( matra). Before kumbhaka he does the uddiyanabandha mudra. Meditating on Hari (Vishnu) as sattvamaya and the black vija ukara, he does kumbhaka with 64 japa of the vija; then, meditating on Shiva as tamomaya and his white vija makara, he exhales through Pingala with 32 japa of the vija; then, inhaling by Pingala, he does kumbhaka, and exhales by Ida with the same vija. The process is repeated in the normal and reversed order.
Through dhyana is gained the third quality of realization or pratyaksha. Dhyana, or meditation, is of three
kinds:
(1) sthula, or gross;
(2) jyotih;
In the first the form of the Devata is brought
before the mind. One form of dhyana for this purpose is as follows: Let the sadhana think of the great ocean of nectar in his heart. In the middle of that ocean is the island of gems, the shores of which are made of
powdered gems. The island is clothed with a kadamba forest in yellow blossom. This forest is surrounded by
Malati, Champaka, Parijata, and other fragrant trees. In the midst of the Kadamba forest there rises the
beautiful Kalpa tree, laden with fresh blossom and fruit. Amidst its leaves the black bees hum and the koel
birds make love. Its four branches are the four Vedas. Under the tree there is a great mandapa of precious
stones, and within it a beautiful bed, on which let him picture to himself his Ishtadevata. The Guru will direct
him as to the form, raiment, vahana, and the title of the Devata. Jyotirdhyana is the infusion of fire and life
( tejas) into the form so imagined. In the muladhara lies the snake−like Kundalini. There the jivatma, as it
were the tapering flame of a candle, dwells. The sadhaka then meditates upon the tejomaya Brahman, or,
alternatively, between the eyebrows on pranavatmaka, the flame emitting its lustre.
is meditation on Kundalini with sham−bhavi mudra after She has been roused. By this yoga (vide post) the
atma is revealed (atmasakshatkara).
Lastly, through samadhi the quality of nirliptatva, or detachment, and thereafter mukti (liberation) is attained.
Samadhi considered as a process is intense mental con−centration, with freedom from all sangkalpa, and
attachment to the world, and all sense of "mineness," or self−interest (mamata). Considered as the result of
such process it is the union of Jiva with the Paramatma.
This samadhi yoga is, according to the Gheranda Sanghita, of six kinds.
(1) Dhyanayogasamadhi, attained by shambhavi mudra, in which, after meditation on the Vindu−Brahman and realization of the Atma (atmapratyaksha ), the latter is resolved into the Mahakasha.
(2) Nadayoga, attained by khechari mudra, in which the frenum of the tongue is cut, and the latter is lengthened until it reaches the space between the eyebrows, and is then introduced in a reversed position into the mouth.
(3) Rasanandayoga, attained by kumbhaka, in which the sadhaka in a silent place closes both ears and does puraka and kumbhaka until he hears the word nada in sounds varying in strength from that of the cricketÕs chirp to that of the large kettledrum. By daily practice the anahata sound is heard, and the jyotih with the manas therein is seen, which is ultimately dissolved in the supreme Vishnu.
(4) Layasiddhiyoga, accomplished by the celebrated yonimudra already described. The sadhaka, thinking of himself as Shakti and the Paramatma as Purusha, feels himself in union (sanggama) with Shiva, and enjoys with him the bliss which is shringararasa, and becomes Bliss itself, or the Brahman.
(5) Bhakti Yoga, in which meditation is made on the Ishtadevata with devotion (bhakti ) until, with tears flowing from the excess of bliss, the ecstatic condition is attained.
(6 Rajayoga, accomplished by aid of the manomurchchha kumbhaka. Here the manas detached from all worldly objects is fixed between the eyebrows in the ajnachakra, and Kumbhaka is done. By the union of the manas with the atma, in which the jnani sees all things, rajayogasamadhi is attained.
Shatchakra−bheda
The piercing of the six chakra is one of the most important subjects dealt with in the Tantras, and is part of
the practical yaga process of which they treat. Details of practice can only be learnt from a Guru, but
generally it may be said that the particular is raised to the universal life, which as chit is realizable only in the
sahasrara in the following manner: The jivatma in the subtle body, the receptacle of the five vital airs
( pancha prana), mind in its three aspects of manas, ahangkara, and buddhi; the five organs of action
(panchakarmendriya) and the five organs of perception (panchajnanendriya) is united with the
Kulakundalini. The Kandarpa or Kama Vayu in the muladhara a form of the Apana Vayu is given a leftward
revolution and the fire which is round Kundalini is kindled. By the vija "Hung," and the heat of the fire thus
kindled, the coiled and sleeping Kundalini is wakened. She who lay asleep around svayambhu−linga, with
her coils three circles and a half closing the entrance of the brahma−dvara, will, on being roused, enter that
door and move upwards, united with the jivatma .
On this upward movement, Brahma, Savitri, Dakini−Shakti, the Devas, vija, and vritti, are dissolved in the body of Kundalini. The Mahimandala or prithivi is converted into the vija " Lang," and is also merged in Her body. When Kundalini leaves the muladhara, that lotus which, on the awakening of Kundalini had opened and turned its flower upwards, again closes and hangs down−wards. As Kundalini reaches the svadhishthana−chakra, that lotus opens out, and lifts its flower upwards. Upon the entrance of Kundalini, Mahavishnu, Mahalakshmi, Sarasvati, Rakini Shakti, Deva, Matrikas, and vritti, Vaikunthadhama,
Golaka, and the Deva and Devi residing therein are dissolved in the body of Kundalini. The prithivi, or "earth" vija "Lang ," is dissolved in apas, and apas converted into the vija vang remains in the body of Kundalini. When the Devi reaches the manipura chakra all that is in the chakra merges in Her body. The Varuna vija "vang" is dissolved in fire, which remains in the body of the Devi as the Vija "rang." This chakra is called the Brahma−granthi (or knot of Brahma). The piercing of this chakra may involve considerable pain, physical disorder, and even disease. On this account the directions of an experienced Guru are necessary, and therefore also other modes of yoga have been recommended for those to whom they are
applicable: for in such modes activity is provoked directly in the higher centre and it is not necessary that the
lower chakras should be pierced. Kundalini next reaches the anahata chakra, where all which is therein is
merged in Her. The vija of Tejas, "rang," disappears in Vayu and Vayu converted into its vija "Yang" merges
into the body of Kundalini. This chakra is known as Vishnu−granthi (knot of Vishnu). Kundalini then
ascends to the abode of Bharati (or Sarasvati) or the vishuddha chakra. Upon Her entrance,
Arddha−narishvara Shiva, Shakini, the sixteen vowels, mantra, etc., are dissolved in the body of Kundalini. The vija of Vayu, "yang," is dissolved in akasha, which itself being transformed into the vija "hang," is merged in the body of Kundalini. Piercing the lalana chakra, the Devi reaches the ajnachakra, where Parama Shiva, Siddha−Kali, the Deva, guna, and all else therein, are absorbed into Her body. The vija of
akasha, "Hang," is merged in the manas chakra, and mind itself in the body of Kundalini. The ajnachakra is known as Rudra−granthi (or knot of Rudra or Shiva). After this chakra has been pierced, Kundalini of Her own motion unites with Parama Shiva. As She proceeds upwards from the two−petalled lotus, the niralamba puri, pranava, nada, etc., are merged in Her.
The Kundalini has then in her progress upwards absorbed in herself the twenty−four tattva commencing with the gross elements, and then unites Herself and becomes one. with Parama Shiva. This is the maithuna (coition) of the sattvika−pancha−tattva. The nectar which flows from such union floods the kshudrabrahmanda or human body. It is then that the sadhaka, forgetful of all in this world, is immersed in ineffable bliss.
Thereafter the sadhaka, thinking of the vayu vija "yang" as being in the left nostril, inhales through Ida, making japa of the vija sixteen times. Then, closing both nostrils, he makes japa of the vija sixty−four times. He then thinks that the black "man of sin" (Papapurusha) in the left cavity of the abdomen is being dried up (by air), and so thinking he exhales through the right nostril Pingala, making japa of the vija thirty−two times. The sadhaka then meditating upon the red−coloured vija "rang" in the manipura, inhales, making sixteen japa of the vija , and then closes the nostrils, making sixteen japa. While making the japa he thinks that the body of "the man of sin" is being burnt and reduced to ashes (by fire). He then exhales through the
right nostril with thirty−two japa. He then meditates upon the white chandravija "thang." He next inhales
through Ida, making japa of the vija sixteen times, closes both nostrils with japa done sixty−four times, and
exhales through Pingala with thirty−two japa. During inhalation, holding of breath, and exhalation, he should
consider that a new celestial body is being formed by the nectar (composed of all the letters of the alphabet,
matrika−varna) dropping from the moon. In a similar way with the vija "vang," the formation of the body is
continued, and with the vija "lang " it is completed and strengthened. Lastly, with the mantra "SoÕhang," the
sadhaka leads the jivatma into the heart. Thus Kundalini, who has enjoyed Her union with Paramashiva, sets
out on her return journey the way she came. As she passes through each of the chakra all that she has
absorbed therefrom come out from herself and take their several places in the chakra.
In this manner she again reaches the muladhara, when all that is described to be in the chakras (see pp.
lvii−lxiii) are in the positions which they occupied before her awakening.
The Guru's instructions are to go above the ajna−chakra, but no special directions are given; for after this chakra has been pierced the sadhaka can reach the brahmasthana unaided. Below the "seventh month of Shiva" the relationship of Guru and sishya ceases. The instructions of the seventh amnaya is not expressed (aprakashita).
According to Christian conceptions, sin is a violation of the personal will of, and apostasy from, God. The
flesh is the source of lusts which oppose God's commands, and in this lies its positive significance for the
origin of a bias of life against God. According to St. Thomas, in the original state, no longer held as the
normal, the lower powers were subordinate to reason, and reason subject to God. "Original sin" is formally a
"defect of original righteousness," and materially "concupiscence." As St. Paul says (Rom. vii. 8, 14), the
pneumatic law, which declares war on the lusts, meets with opposition from the "law in the members." These
and similar notions involve a religious and moral conscious judgment which is assumed to exist in humanity
alone. Hindu notions of papa (wrong) and punya (that which is pure, holy, and right) have a wider content.
The latter is accordance and working with the will of Ishvara (of whom the jiva is itself the embodiment), as
manifested at any particular time in the general direction taken by the cosmic process, as the former is the
contrary. The two terms are relative to the state of evolution and the surrounding circumstances of the jiva to
which they are applied. Thus, the impulse towards individuality which is necessary and just on the path of
inclination or "going forth" (pra−vritti marga), is wrongful as a hindrance to the attainment of unity, which is
the goal of the path of return (nivritti marga) where inclinations should cease. In short, what makes for
progress on the one path is a hindrance on the other. The matter, when rightly undertsood, is not (except,
perhaps, sometimes popularly) viewed from the juristic standpoint of an external Lawgiver, His commands,
and those subject to it, but from that in which the exemplification of the moral law is regarded as the true and
proper expression of the jiva's own evolution. Morality, it has been said, is the true nature of a being. For the
same reason wrong is its destruction. What the jiva actually does is the result of his karmma. Further, the
term jiva, though commonly applicable to the human embodiment of the atma, is not limited to it. Both papa
and punya may therefore be manifested in beings of a lower rank than that of humanity in so far as what they
(whether consciously or unconsciously) do is a hindrance to their true development. Thus, in the Yoga Vashishtha it is said that even a creeping plant acquired merit by association with the holy muni on whose
dwelling it grew. Objectively considered, sin is concisely defined as duhkhajanakam papam. It is that which
has been, is, and will be the cause of pain, mental or physical, in past, present, and future births. The pain as
the consequence of the action done need not be immediate. Though, however, the suffering may be
experienced as a result later than the action of which it is the cause, the consequence of the action is not really
something separate, but a part of the action itself namely, that part of it which belongs to the future. The six
chief sins are kama, krodha, lobha, moha, mada, matsaryya lust, anger, covetousness, ignorance or delusion,
pride and envy.
All wrong is at base self−seeking, in ignorance or disregard of the unity of the Self in all creatures. Virtue (punya), therefore, as the contrary of sin, is that which is the cause of happiness (sukhajanakam punyam). That happiness is produced either in this or future births, or leads to the enjoyment of heaven (Svarga). Virtue is that which leads towards the unity whose substance is Bliss (ananda). This good karmma produces pleasant fruit, which, like all the results of karmma, is transitory. As Shruti says: "It is not by acts or the pindas offered by one's children or by wealth, but by renunciation that men have attained liberation." It is only by escape from karmma through knowledge, that the jiva becoming one with the unchanging Absolute
its forms in being higher and lower, transitory or durable, or permanent. Those on the path of desire (pravritti marga) seek it through the enjoyments of this world (bhukti) or in the more durable, though still impermanent
delights of heaven ( svarga). He who is on the path of return (nivritti marga ) seeks happiness, not in the
created worlds, but in everlasting union with their primal source (mukti); and thus it is said that man can
never be truly happy until he seeks shelter with Brahman, which is Itself the great Bliss (rasam hyevayam
labdhva anandi bhavati).
The eternal rhythm of the Divine Breath is outwards from spirit to matter and inwards from matter to spirit. Devi as Maya evolves the world. As Mahamaya She recalls it to Herself. The path of outgoing is the way of pravritti; that of return nivritti. Each of these movements is Divine. Enjoyment (bhukti) and liberation (mukti) are each Her gifts. And in the third chapter of the work cited it is said that of Vishnu and Shiva mukti only can be had, but of Devi both bhukti and mukti; and this is so in so far as the Devi is, in a peculiar sense, the source whence those material things come from which enjoyment (bhoga ) arises. All jiva on their way to humanity, and the bulk of humanity itself, is on the forward path, and rightly seeks the enjoyment which is appropriate to its stage of evolution.
The thirst for life will continue to manifest itself until the point of return is reached and the outgoing energy is exhausted. Man must, until such time, remain on the path of desire. In the hands of Devi is the noose of desire. Devi herself is both desire and that light of knowledge which in the wise who have known enjoyment lays bare its futilities. But one cannot renounce until one has enjoyed, and so of the world−process itself it is said: that the unborn ones, the Purushas, are both subservient to Her (prakriti), and leave Her by reason of viveka.
Provision is made for the worldly life which is the "outgoing" of the Supreme. And so it is said that the Tantrika has both enjoyment ( bhukti) and liberation (mukti). But enjoyment itself is not without its law. Desire is not to be let loose without bridle. The mental self is, as is commonly said, the charioteer of the body, of which the senses are the horses. Contrary to mistaken notions on the subject, the Tantras take no exception to the ordinary rule that it is necessary not to let them run away. If one would not be swept away and lost in the mighty force which is the descent into matter, thought and action must be controlled by Dharmma. Hence the first three of the aims of life (trivarga) on the path of pravritti are dharmma, artha, and kama.
Dharmma means that which is to be held fast or kept law, usage, custom, religion, piety, right, equity, duty,
good works, and morality. It is, in short, the eternal and immutable (sanatana) principles which hold together
the universe in its parts and in its whole, whether organic or inorganic matter. "That which supports and holds
together the peoples (of the universe) is dharmma." "It was declared for well−being and bringeth well−being.
It upholds and preserves. Because it supports and holds together, it is called Dharmma. By Dharmma are the
people upheld." It is, in short, not an artificial rule, but the principle of right living. The mark of dharmma
and of the good is achara (good conduct), from which dharmma is born and fair fame is acquired here and
hereafter. The sages embraced achara as the root of all tapas. Dharmma is not only the principle of right living, but also its application. That course of meritorious action by which man fits himself for this world, heaven, and liberation. Dharmma is also the result of good action that is, the merit acquired thereby. The basis of the sanatana dharmma is revelation (shruti) as presented in the various Shastra. Smriti, Purana, and Tantra. In the Devi Bhagavata it is said that in the Kaliyuga Vishnu in the form of Vyasa divides the one Veda into many parts, with the desire to benefit men, and with the knowledge that they are short−lived and of small intelligence, and hence unable to master the whole. This dharmma is the first of the four leading arms (chaturvarga) of all being.
Kama is desire, such as that for wealth, success, family, position, or other forms of happiness for self or
others. It also involves the notion of the necessity for the posses−sion of great and noble aims, desires, and
ambitions, for such possession is the characteristic of greatness of soul. Desire, whether of the higher or
lower kinds, must, however, be lawful, for man is subject to dharmma , which regulates it.
Artha (wealth) stands for the means by which this life may be maintained in the lower sense, food, drink,
money, house, land, and other property; and in the higher sense the means by which effect may be given to
the higher desires, such as that of worship, for which artha may be necessary, aid given to others, and so
forth. In short, it is all the necessary means by which all right desire, whether of the lower or higher kinds,
may be fulfilled. As the desire must be a right desire for man is subject to dharmma, which regulates them so
also must be the means sought, which are equally so governed.
This first group is known as the trivarga, which must be cultivated whilst man is upon the pravritti marga. Unless and until there is renunciation on entrance upon the path of return, where inclination ceases (nivritti marga), man must work for the ultimate goal by meritorious acts (dharmma), desires (kama ), and by the lawful means (artha) whereby the lawful desires which give birth to righteous acts are realized. Whilst on the pravritti marga "the trivarga should be equally cultivated, for he who is addicted to one only is despicable" (dharmmartha−kamah samameva sevyah yo hyekasaktah sa jano−jagha−nyah).
Of the four aims, moksha or mukti is the truly ultimate end, for the other three are ever haunted by the fear of
Death the Ender.
means "loosening" or liberation. It is advisable to avoid the term "salvation," as also other Christian terms,
which connote different, though in a loose sense, analogous ideas. According to the Christian doctrine
(soteriology), faith in Christ's Gospel and in His Church effects salvation, which is the forgiveness of sins
mediated by Christ's redeeming activity, saving from judgment, and admitting to the Kingdom of God. On
the other hand, mukti means a loosening from the bonds of the sangsara (phenomenal existence), resulting in
a union (of various degrees of completeness) of the embodied spirit ( jivatma) or individual life with the
Supreme Spirit ( paramatma). Liberation can be attained by spiritual knowledge (atmajnana) alone, though it
is obvious that such knowledge must be preceded by, and accompanied with, and, indeed, can only be
attained in the sense of actual realization, by freedom from sin and right action through adherence to dharmma. The idealistic system of Hinduism, which posits the ultimate reality as being in the nature of mind, rightly, in such cases, insists on what, for default of a better term, may be described as the intellectual, as opposed to the ethical, nature. Not that it fails to recognize the importance of the latter, but regards it as subsidiary and powerless of itself to achieve that extinction of the modifications of the energy of consciousness which constitute the supreme mukti known as Kaivalya. Such extinction cannot be effected by
conduct alone, for such conduct, whether good or evil, pro−duces karmma, which is the source of the modifications which it is man's final aim to suppress. Moksha belongs to the nitvritti marga, as the trivarga appertain to the pravritti marga.
There are various degrees of mukti, some more perfect than the others, and it is not, as is generally supposed, one state.
There are four future states of Bliss, or pada, being in the nature of abodes viz.,
salokya, samipya, sarupya, and sayujya that is, living in the same loka, or region, with the Deva worshipped; being near the Deva,; receiving the same form or possessing the same aishvaryya (Divine qualities) as the Deva, and becoming one with the Deva worshipped. The abode to which the jiva attains depends upon the worshipper and the nature of his worship, which may be with, or without, images, or of the Deva regarded as distinct from the worshipper, and with attributes, and so forth. The four abodes are the result of action,
transitory and conditioned. Mahanirvana, or Kaivalya, the real moksha, is the result of spiritual knowledge (jnana), and is unconditioned and permanent. Those who know the Brahman, recognizing that the worlds resulting from action are imperfect, reject them, and attain to that unconditioned Bliss which transcends them all. Kaivalya is the supreme state of oneness without attributes, the state in which, as the Yogasutra says, modification of the energy of consciousness is extinct, and when it is established in its own real nature.
Liberation is attainable while the body is yet living, in which case there exists the state of jivanmukti celebrated in the Jivanmuktigita of Dattatreya. The soul, it is true, is not really fettered, and any appearance to the contrary is illusory. There is, in fact, freedom, but though moksha is already in possession still, because of the illusion that it is not yet attained, means must be taken to remove the illusion, and the jiva who succeeds in this is jivanmukta, though in the body, and is freed from future embodi−ments. The enlightened Kaula, according to the Nitya−nita, sees no difference between mud and sandal, friend and foe, a dwelling−house and the cremation−ground. He knows that the Brahman is all, that the Supreme soul (paramatma) and the individual soul (jivatma) are one, and freed from all attachment he is jivanmukta, or liberated, whilst yet living. The means whereby mukti is attained is the yoga process (vide ante).
Siddhi is produced by sadhana. The former term, which literally means "success," includes accomplishment,
achievement, success, and fruition of all kinds. A person may thus gain siddhi in speech, siddhi in mantra,
etc. A person is siddha also who has perfected his spiritual development. The various powers attainable
namely, anima, mahima, laghima, garima, prapti, prakamya, ishitva, vashitva , the powers of becoming
small, great, light, heavy, attaining what one wills, and the like are known as the eight siddhi. The
thirty−ninth chapter of the Brahmavaivarta Purana mentions eighteen kinds, but there are many others,
including such minor accomplishments as nakhadarpana siddhi or "nail−gazing." The great siddhi is spiritual perfection. Even the mighty powers of the "eight siddhi " are known as the "lesser siddhi," since the greatest
of all siddhi is full liberation (mahanirvana) from the bonds of phenomenal life and union with the
Paramatma, which is the supreme object (paramartha) to be attained through human birth.
A. A.
Chapter 1 − Questions relating to the Liberation of Beings
THE enchanting summit of the Lord of Mountains, resplendent with all its various jewels, clad with many a
tree and many a creeper, melodious with the song of many a bird, scented with the fragrance of all the
season's flowers, most beautiful, fanned by soft, cool, and perfumed breezes, shadowed by the still shade of
stately trees; where cool groves resound with the sweet−voiced songs of troops of Apsara, and in the forest
depths flocks of kokila maddened with passion sing; where (Spring) Lord of the Seasons with his followers
ever abide (the Lord of Mountains, Kailasa); peopled by (troops of) Siddha, Charana, Gandharva, and
Ganapatya (1−5). It was there that Parvati, finding Shiva, Her gracious Lord, in mood serene, with obeisance
bent low and for the benefit of all the worlds questioned Him, the Silent Deva, Lord of all things movable and
immovable, the ever Beneficent and ever Blissful One, the nectar of Whose mercy abounds as a great ocean,
Whose very essence is the Pure Sattva Guna, He Who is white as camphor and the Jasmine flower, the
Omnipresent One, Whose raiment is space itself, Lord of the poor and the beloved Master of all yogi, Whose
coiled and matted hair is wet with the spray of Ganga and (of Whose naked body) ashes are the adornment
only; the passionless One, Whose neck is garlanded with snakes and skulls of men, the three−eyed One, Lord
of the three worlds, with one hand wielding the trident and with the other bestowing blessings; easily
appeased, Whose very substance is unconditioned Knowledge; the Bestower of eternal emancipation, the
Ever−existent, Fearless, Changeless, Stainless, One without defect, the Benefactor of all, and the Deva of all
Devas (5−10).
O Deva of the Devas, Lord of the world, Jewel of Mercy, my Husband, Thou art my Lord, on Whom I am
ever dependent and to Whom I am ever obedient. Nor can I say ought without Thy word. If Thou hast
affection for me, I crave to lay before Thee that which passeth in my mind. Who else but Thee, O Great Lord,
in the three worlds is able to solve these doubts of mine, Thou Who knowest all and all the Scriptures
(11−13).
What is that Thou sayest, O Thou Great Wise One and Beloved of My heart, I will tell Thee anything, be it
ever so bound in mystery, even that which should not be spoken of before Ganesha and Skanda Commander
of the Hosts of Heaven. What is there in all the three worlds which should be concealed from Thee? For
Thou, O Devi, art My very Self. There is no difference between Me and Thee. Thou too art omnipresent.
What is it then that Thou knowest not that Thou questionest like unto one who knoweth nothing (14−16).
The pure Parvati, gladdened at hearing the words of the Deva, bending low made obeisance and thus
questioned Shangkara.
O Bhagavan! Lord of all, Greatest among those who are versed in Dharmma, Thou in former ages in Thy
mercy didst through Brahma reveal the four Vedas which are the propagators of all dharmma and which
ordain the rules of life for all the varying castes of men and for the different stages of their lives (18−19). In
the First Age, men by the practice of yaga and yajna prescribed by Thee were virtuous and pleasing to Devas
and Pitris (20). By the study of the Vedas, dhyana and tapas, and the conquest of the senses, by acts of mercy
and charity men were of exceeding power and courage, strength and vigour, adherents of the true Dharmma,
wise and truthful and of firm resolve, and, mortals though they were, they were yet like Devas and went to the abode of the Devas (21, 22). Kings then were faithful to their engagements and were ever concerned with the protection of their people, upon whose wives they were wont to look as if upon their mothers, and whose children they regarded as their very own (23). The people, too, did then look upon a neighbour's property as if it were mere lumps of clay, and, with devotion to their Dharmma, kept to the path of righteousness (24).
There were then no liars, none who were selfish, thievish, malicious, foolish, none who were evil−minded, envious, wrathful, gluttonous, or lustful, but all were good of heart and of ever blissful mind. Land then yielded in plenty all kinds of grain, clouds showered seasonable rains, cows gave abundant milk, and trees were weighted with fruits (25−27). No untimely death there was, nor famine nor sickness. Men were ever cheerful, prosperous, and healthy, and endowed with all qualities of beauty and brilliance. Women were chaste and devoted to their husbands. Brahmanas, Kshatriyas, Vaishyas, and Shudras kept to and followed the customs, Dharmma, yajna, of their respective castes, and attained the final liberation (28−29).
After the Krita Age had passed away Thou didst in the Treta Age perceive Dharmma to be in disorder, and that men were no longer able by Vedic rites to accomplish their desires. For men, through their anxiety and perplexity, were unable to perform these rites in which much trouble had to be overcome, and for which much preparation had to be made. In constant distress of mind they were neither able to perform nor yet were
willing to abandon the rites.
Having observed this, Thou didst make known on earth the Scripture in the form of Smriti, which explains the meaning of the Vedas, and thus delivered from sin, which is cause of all pain, sorrow, and sickness, men too feeble for the practice of tapas and the study of the Vedas. For men in this terrible ocean of the world, who is there but Thee to be their Cherisher, Protector, Saviour, their fatherly Benefactor, and Lord? (30−33). Then, in the Dvapara Age when men abandoned the good works prescribed in the Smritis, and were deprived of one half of Dharmma and were afflicted by ills of mind and body, they were yet again saved by Thee, through the instructions of the Sanghita and other religious lore (34−36).
Now the sinful Kali Age is upon them, when Dharmma is destroyed, an Age full of evil customs and deceit. Men pursue evil ways. The Vedas have lost their power, the Smritis are forgotten, and many of the Puranas, which contain stories of the past, and show the many ways (which lead to liberation), will, O Lord! be destroyed. Men will become averse from religious rites, without restraint, maddened with pride, ever given over to sinful acts, lustful, gluttonous, cruel. heartless, harsh of speech, deceitful, short−lived, poverty−stricken, harassed by sickness and sorrow, ugly, feeble, low, stupid, mean, and addicted to mean habits, companions of the base, thievish, calumnious, malicious, quarrelsome, depraved, cowards, and
ever−ailing, devoid of all sense of shame and sin and of fear to seduce the wives of others. Vipras will live like the Shudras, and whilst neglecting their own Sandhya will yet officiate at the sacrifices of the low. They will be greedy, given over to wicked and sinful acts, liars, insolent, ignorant, deceitful, mere hangers−on of others, the sellers of their daughters, degraded, averse to all tapas and vrata. They will be heretics, impostors, and think themselves wise. They will be without faith or devotion, and will do japa and puja with no other end than to dupe the people. They will eat unclean food and follow evil customs, they will serve and eat the food of the Shudras and lust after low women, and will be wicked and ready to barter for money even their own wives to the low. In short, the only sign that they are Brahmanas will be the thread they wear. Observing no rule in eating or drinking or in other matters, scoffing at the Dharmma Scriptures, no thought of pious speech ever so much as entering their minds, they will be but bent upon the injury of the good (37−50).
By Thee also have been composed for the good and liberation of men the Tantras, a mass of Agamas and Nigamas, which bestow both enjoyment and liberation, containing Mantras and Yantras and rules as to the sadhana of both Devis and Devas. By Thee, too, have been described many forms of Nyasa, such as those called srishti, sthiti (and sanghara). By Thee, again, have been described the various seated positions (of yoga), such as that of the "tied" and "loosened" lotus, the Pashu, Vira, and Divya classes of men, as also the Devata, who gives success in the use of each of the mantras (50−52). And yet again it is Thou Who hast made known in a thousand ways rites relating to the worship with woman, and the rites which are done with the use of skulls, a corpse, or when seated on a funeral pyre (53). By Thee, too, have been forbidden both pashu−bhava and divya−bhava. If in this Age the pashu−bhava cannot exist, how can there be divya−bhava?
(54). For the pashu must with his own hand collect leaves, flowers, fruits, and water, and should not look at a Shudra or even think of a woman (55). On the other hand, the Divya is all but a Deva, ever pure of heart, and to whom all opposites are alike, free from attachment to worldly things, the same to all creatures and forgiving (56). How can men with the taint of this Age upon them, who are ever of restless mind, prone to sleep and sloth, attain to purity of disposition? (57). By Thee, too, have been spoken the rites of
Vira−sadhana, relating to the Pancha−tattva namely, wine, meat, fish, parched grain, and sexual union of man and woman (58−59). But since the men of the Kali Age are full of greed, lust, gluttony, they will on that account neglect sidhana and will fall into sin, and having drunk much wine for the sake of the pleasure of the senses, will become mad with intoxication, and bereft of all notion of right and wrong (61). Some will violate the wives of others, others will become rogues, and some, in the indiscriminating rage of lust, will go (whoever she be) with any woman (62). Over eating and drinking will disease many and deprive them of strength and sense. Disordered by madness, they will meet death, falling into lakes, pits, or in impenetrable forests, or from hills or house−tops (63−64). While some will be as mute as corpses, others will be for ever
on the chatter, and yet others will quarrel with their kinsmen and elders. They will be evil−doers, cruel, and the destroyers of Dharmma (65−66). I fear, O Lord! that even that which Thou hast ordained for the good of men will through them turn out for evil (67). O Lord of the World! who will practise Yoga or Nyasa, who will sing the hymns and draw the Yantra and make Purashcharana? (68). Under the influences of the Kali Age man will of his nature become indeed wicked and bound to all manner of sin (69). Say, O Lord of all the distressed! in Thy mercy how without great pains men may obtain longevity, health, and energy, increase of
strength and courage, learning, intelligence, and happiness; and how they may become great in strength and valour, pure of heart, obedient to parents, not seeking the love of others' wives, but devoted to their own, mindful of the good of their neighbour, reverent to the Devas and to their gurus, cherishers of their children and kinsmen (70−72), possessing the knowledge of the Brahman, learned in the lore of, and ever meditating on, the Brahman. Say, O Lord! for the good of the world, what men should or should not do according to their different castes and stages of life. For who but Thee is their Protector in all the three worlds? (73−74). End of the First Joyful Message, entitled "Questions relating to the Liberation of Beings."
Chapter 2 − Introduction to the Worship of Brahman
HAVING heard the words of the Devi, Shangkara, Bestower of happiness on the world, great Ocean of
mercy, thus of the truth of things spoke.
Sadashiva said:
Exalted and Holy One! Benefactress of the universe, well has it been asked by Thee. By none has such an
auspicious question been asked aforetime
(2). Worthy of all thanks art Thou, Who knoweth all good, Benefactress of all born in this age, Gentle One! Thou art Omniscient. Thou knowest the past, present, and future, and Dharmma. What Thou hast said about the past, present, and future, and, indeed, all things, is in accordance with Dharmma, and is the truth, and is without a doubt accepted by Me. Sureshvari! I say unto you most truly and without all doubt that men, whether they be of the twice born or other castes, afflicted as they are by this sinful Age, and unable to distinguish the pure from the impure, will not obtain purity or the success of their desired ends by the Vedic ritual, or that prescribed by the Sanghitas and Smritis (3−6).
Verily, verily, and yet again verily, I say unto you that in this Age there is no way to liberation but that proclaimed by the Agama
(7). I, O Blissful One, have already foretold in the Vedas, Smritis, and Puranas,' that in this Age the wise shall worship after the doctrine of the Agama
(8). Verily, verily, and beyond all doubt, I say to you that there is no liberation for him who in this Age, heedless of such doctrine, follows another
(9). There is no Lord but I in this world, and I alone am He Who is spoken of in the Vedas, Puranas, and Smritis and Sanghitas
(10). The Vedas and the Puranas proclaim Me to be the cause of the purity of the three worlds, and they who are averse to My doctrine are unbelievers and sinners, as great as those who slay a Brahmana
(11). Therefore, O Devi! the worship of him who heeds not My precepts is fruitless, and, moreover, such an one goes to hell
(12). The fool who would follow other doctrine heedless of Mine is as great a sinner as the slayer of a Brahmana or of a woman, or a parricide; have no doubt of that (13).
In this Age the Mantras of the Tantras are efficacious, yield immediate fruit, and are auspicious for Japa, Yajna, and all such practices and ceremonies (14).
The Vedic rites and Mantras which were efficacious in the First Age have ceased to be so in this. They are now as powerless as snakes, the poison−fangs of which are drawn and are like to that which is dead (15).
The whole heap of other Mantras have no more power than the organs of sense of some pictured image on a wall. To worship with the aid of other Mantras is as fruitless as it is to cohabit with a barren woman. The labour is lost (16−17).
He who in this Age seeks salvation by ways prescribed by others is like a thirsty fool who digs a well on the bank of the Jahnavi (18), and he who, knowing My Dharmma, craves for any other is as one who with nectar in his house yet longs for the poisonous juice of the akanda plant (19). No other path is there to salvation and happiness in this life or in Mahanirvana Tantra (Tantra of the Great Liberation)
Chapter 2 − Introduction to the Worship of Brahman
that to come like unto that shown by the Tantras (20). From my mouth have issued the several Tantras with
their sacred legends and practices both for Siddhas and Sadhakas (21). At times, O My Beloved! by reason of
the great number of men of the pashu disposition, as also of the diversity of the qualifications of men, it has
been said that the Dharmma spoken of in the Kulachara Scriptures should be kept secret (22). But some
portions of this Dharmma, O Beloved! have been revealed by Me with the object of inclining the minds of
men thereto. Various kinds of Devata and worshippers are mentioned therein, such as Bhairava, Vetala,
Vatuka, Nayika, Shaktas, Shaivas, Vaishnavas, Sauras, Ganapatyas, and others. In them, too, are described
various Mantra and Yantra which aid men in the attainment of siddhi, and which, though they demand great
and constant effort, yet yield the desired fruit (23−25). Hitherto My answer has been given according to the
nature of the case and the questioner, and for his individual benefit only (26).
None before has ever questioned Me as Thou hast done for the advantage of all mankind nay, for the benefit of all that breathes, and that, too, in such detail and with reference to the Dharmma of each of the different Ages. Therefore, out of My affection for Thee, O Parvati! I will speak to Thee of the essence of essences and of the Supreme (27−28). O Deveshi! I will state before Thee the very essence distilled from the Vedas and Agamas, and in particular from the Tantras (29). As men versed in the Tantras are to other men, as the Jahnavi is to other rivers, as I am to all other Devas, so is the Mahanirvana Tantra to all other Agamas (30). O Auspicious One! of what avail are the Vedas, the Puranas, or the Shastras, since he who has the knowledge of this great Tantra is Lord of all Siddhi? (31). Since Thou hast questioned Me for the good of the world, I will speak to Thee of that which will lead to the benefit of the universe (32).
O Parameshvari! should good be done to the universe, the Lord of it is pleased, since He is its soul, and it depends on Him (33). He is One. He is the Ever−existent. He is the Truth. He is the Supreme Unity without a second. He is Ever−full and Self−manifest. He is Eternal Intelligence and Bliss (33−34).
He is without change, Self−existent, and ever the Same, Serene, above all attributes. He beholds and is the Witness of all that passes, Omni−present, the Soul of everything that is. He, the Eternal and Omnipresent, is hidden and pervades all things. Though Himself devoid of sense, He is the Illuminator of all the senses and their powers (35−36). The Cause of all the three worlds, He is yet beyond them and the mind of men. Ineffable and Omniscient, He knows the universe, yet none know Him (37).
He sways this incompre−hensible universe, and all that has movement and is motionless in the three worlds depends on Him; and lighted by His truth, the world shines as does Truth itself. We too have come from Him as our Cause (38−39). He, the one Supreme Lord, is the Cause of all beings, the Manifestation of Whose creative Energy in the three worlds is called Brahma (40). By His will Vishnu protects and I destroy, Indra and all other Guardian Devas of the world depend on Him and hold rule in their respective regions under His command. Thou His supreme Prakriti art adored in all the three worlds (41−42). Each one does his work by the power of Him who exists in his heart. None are ever independent of Him (43). Through fear of Him the Wind blows, the Sun gives heat, the Clouds shower seasonable rain, and the Trees in the forest flower (44).
It is He who destroys Time at the Great Dissolution, of Whom even Fear and Death itself are afraid. He is Bhagavan, Who is known as Yat Tat in the Vedanta (45). Adored of the Devas! all the Devas and Devis nay, the whole universe, from Brahma to a blade of grass are His forms (46). If He be pleased, the Universe is pleased. If aught be done to gratify Him, then the gratification of All is caused (47). As the pouring of water at the root of a tree satisfies the wants of the leaves and branches, so by worshipping Him all the Deathless Ones are satisfied (48). Just as, Virtuous One! all the beautiful Ones are pleased when Thou art worshipped and when men meditate on and make Japa and pray to Thee (49). As all rivers must go to the ocean, so, Parvati! all acts of worship must reach Him as the ultimate goal (50). Whoever be the worshipper, and whoever be the Devata, he reverentially worships for some desired end, all that is given to him through the Deva he so worships comes from Him as the Supreme (51). Oh, what use is it to say more before Thee, O My Beloved?
Chapter 2 − Introduction to the Worship of Brahman
There is none other but Him to meditate upon, to pray to, to worship for the attainment of liberation (52).
Need there is none to trouble, to fast, to torture one's body, to follow rules and customs, to make large
offerings; need there is none to be heedful as to time nor as to Nyasa or Mudra, wherefore, O Kuleshani! who
will strive to seek shelter elsewhere than with Him? (53−54).
End of the Second Joyful Message, entitled "Introduction to the Worship of Brahman."
Chapter 3 − Description of the Worship of the Supreme Brahman
SHRI DEVI said:
O Deva of the Devas, great Deva, Guru of Brihaspati himself, Thou Who discourseth of all Scriptures,
Mantra, Sadhana, and hast spoken of the Supreme Brahman by the adoration of Whom mortals attain
happiness and liberation, do Thou, O Lord! deign to instruct us in the way of service of the Supreme Soul and
of the observances, Mantra, and meditation in His worship. It is my desire, O Lord! to hear the essential
substance of all these from Thee (1−4).
Listen, then, O Beloved of My life! to the most secret and supreme Truth, the mystery whereof has nowhere yet been revealed (5).
Because of My affection for Thee I shall speak to Thee of that Supreme Brahman, Who is ever Existent, Intelligent, and Who is dearer to Me than life itself. O Maheshvari! the eternal, intelligent, infinite Brahman may be known in Its real Self or by Its external signs (5−6). That Which is changeless, existent only, and beyond both mind and speech, Which shines as the Truth amidst the illusion of the three worlds, is the Brahman according to Its real nature (7). That Brahman is known in samadhi−yoga by those who look upon all things alike, who are above all contraries, devoid of doubt, free of all illusion regarding body and soul (8). That same Brahman is known from His external signs, from Whom the whole universe has sprung, in Whom when so sprung It exists, and into Whom all things return (9). That which is known by intuition may also be perceived from these external signs. For those who would know Him through these external signs, for them sadhana is enjoined (10).
Attend to me, Thou, O dearest One! while I speak to Thee of such sadhana. And firstly, O Adye! I tell Thee of the Mantroddhara of the Supreme Brahman (11). Utter first the Pranava, then the words "existence" and "intelligence," and after the word "One" say "Brahman."
Ong Sachchidekam Brahma (12).
This is the Mantra. These words, when combined according to the rules of Sandhi, form a Mantra of seven letters. If the Pranava be omitted, it becomes a Mantra of six letters only (13). This is the most excellent of all the Mantras, and the one which immediately bestows Dharmma, Artha, Kama, and Moksha. In the use of this Mantra there is no need to consider whether it be efficacious or not, or friendly or inimical, for no such considerations affect it (14). Nor at initiation into this Mantra is it necessary to make calculations as to the phases of the Moon, the propitious junction of the stars, or as to the Signs of the Zodiac. Nor are there any rules as to whether the Mantra is suitable or not. Nor is there need of the ten Sangskara. This Mantra is in
Chapter 3 − Description of the Worship of the Supreme Brahman
every way efficacious in initiation. There is no necessity for considering anything else (15). Should one have
obtained, through merit acquired in previous births, an excellent Guru, from whose lips this Mantra is
received, then life indeed becomes fruitful (16), and the worshipper receiving in his hands Dharmma, Artha,
Kama, and Moksha, rejoices both in this world and the next (17).
He whose ears this great jewel of Mantra reaches is indeed blest, for he has attained the desired end, being virtuous and pious, and is as one who has bathed in a the sacred places, been initiated in all Yajnas, versed in all Scriptures, and honoured in all the worlds (18−19). Happy is the father and happy the mother of such a one yea, and yet more than this, his family is hallowed and the gladdened spirits of the Pitris rejoice with th Devas, and in the excess of their joy sing (20): "In our family is born the most excellent of our race, one initiate in the Brahma−mantra. What need have we now of pinda offered at Gaya, or of shraddha, tarpana, pilgrimage at holy places (21); of what use are alms, japa, homa, or sadhana, since now we have obtained imperishable satisfaction?" (22)
Listen, O Devi! Adored of the world, whilst I tell You the very truth that for the worshippers of the Supreme Brahman there is no need for other religious observances (23). At the very moment of initiation into this Mantra the disciple is filled with Brahman, and for such an one, O Devi! what is there which is unattainable in all the three worlds? (24). Against him what can adverse planets or Vetala, Chetaka, Pishacha, Guhyaka, Bhuta, the Matrika, Dakini, and other spirits avail?
The very sight of him will drive them to flight with averted faces (25). Guarded by the Brahma−mantra, clad with the splendour of Brahman, he is as it were another Sun. What should he fear, then, from any planet? (26). They flee, frightened like elephants at the sight of a lion, and perish like moths in a flame (27). No sin can touch, and none but one as wicked as a suicide can harm, him, who is purified by truth, without blemish, a benefactor of all beings, a faithful believer in Brahman (28). The wicked and sinful who seek to harm him
who is initiate in the knowledge of the Supreme Brahman do but harm themselves, for are they not indeed in essence inseparate from the ever−existent One? (29). For he is the holy sage and well−wisher, working for the happiness of all, and, O Devi! should it be possible to harm such an one who can go in peace? (31). For him, however, who has no knowledge of the meaning of nor of the awakening of the Mantra, it is fruitless, even though it were inwardly uttered ten million times (31).
Listen, then, O My Beloved! while I tell Thee of the meaning and awakening of Mantra. By the letter A is meant the Protector of the world; the letter U denotes its Destroyer; and M stands for its Creator (32). The meaning of Sat is Ever−existent; of Chit, Intelligence; and of Ekam, One without a second. Brahman is so called because He exists everywhere. Now, O Devi! I have given You the meaning of the Mantra, which grants the fulfilment of desires. The awakening of the Mantra is the knowledge of Him, Who is the pervading
Devata of the Mantra, and such knowledge, O Supreme Devi! yields the fruit of worship to the worshipper (35). O Devi! the presiding Devata of the Mantra is the omnipresent, eternal, inscrutable, formless, passionless, and ineffable Brahman (36). When introduced by the Vija of Sarasvati, Maya, or Kamala, instead of the Mantra Om, it bestows various kinds of learning, siddhi, and prosperity in every quarter (37). The Mantra may be varied either by the prefixing or omitting of Om, or by the placing of it before each word or every two words of the Mantra (38). Sadashiva is the Rishi of this Mantra. The verse is called Anushtup, and its presiding Devata is the Supreme Brahman, Who is without attributeand Who abides in all things. It avails for the attainment of Dharmma, Artha, Kama, and Moksha.
Now listen, dear One, whilst I speak to You of Anga−nyasa and Kara−nyasa (39−40). O great and adorable Devi! the syllable Om, the words Sat, Chit, Ekam, Brahma, should be pronounced over the thumb, the threatening finger, the middle, nameless, and little fingers respectively, followed in each case by the words Namah, Svaha, Vashat, Hung, and Vaushat; and Ong Sachchidekam Brahma should be said over the palm and back of the hand, followed by the Mantra Phat (41, 42).
Chapter 3 − Description of the Worship of the Supreme Brahman 63
The worshipper disciple should in the like manner, with his mind well under control, perform Anga−nyasa in
accordance with the rules thereof, commencing with the heart and ending with the hands (43).
After this, whilst reciting the Mantra Om or the Mula−mantra, Pranayama should be performed thus: He
should close the left nostril with the middle of the fourth finger, and then inhale through the right nostril,
meanwhile making japa of the Pranava or the Mula−mantra eight times. Then, closing the right nostril with
the thumb and shutting also the mouth, make japa of the Mantra thirty−two times. After that gently exhale the
breath through the right nostril, doing japa of the Mantra the while sixteen times.
In the same way perform these three acts with the left nostril, and then repeat the same process with the right
nostril. O adored of the Devas! I have now told Thee of the method of Pranayama to be observed in the use of
the Brahma−Mantra (44−48). The Sadhaka should then make meditation which accomplishes his desire (49).
In the lotus of my heart I contemplate the Divine Intelligence, the Brahman without distinctions and
difference, Knowable by Hari, Hara, and Vidhi, whom Yogis approach in meditation, He Who destroys the
fear of birth and death, Who is Existence, Intelligence, the Root of all the three worlds (50)
Having thus contemplated the Supreme Brahman, the worshipper should, in order to attain union with
Brahman, worship with offerings of his mind (51). For perfume let him offer to the Supreme Soul the essence
of the Earth, for flowers the ether, for incense the essence of the air, for light the Lustre of the universe, and
for food the essence of the Waters of the world (52). After mentally repeating the great mantra and offering
the fruit of it to the Supreme Brahman, the excellent disciple should commence external worship
Meditating with closed eyes on the Eternal Brahman, the worshipper should with reverence offer to the
Supreme whatever be at hand, such as perfumes, flowers, clothes, jewels, food, and drink, after having
purified them with the following (54−55):
The vessel in which these offerings are placed is Brahman, and so, too, is the gheeoffered therein. Brahman is
both the sacrificial Fire and he who makes the sacrifice, and to Brahman he will attain whose mind is fixed on
the Brahman by the performance of the rites which lead to Brahman (56). Then, opening the eyes, and
inwardly and with all his power making japa with the Mula−mantra, the worshipper should offer the japa to
Brahman and then recite the hymn that follows and the Kavacha−mantra (57). Hear, O Maheshvari! the hymn
to Brahman, the Supreme Spirit, by the hearing whereof the disciple becomes one with the Brahman (58).
Ong! I bow to Thee, the eternal Refuge of all:
I bow to Thee, the pure Intelligence manifested in the universe.
I bow to Thee Who in His essence is One and Who grants liberation.
I bow to Thee, the great, all−pervading attributeless One (59).
Thou art the only Refuge and Object of adoration.
The whole universe is the appearance of Thee Who art its Cause.
Thou alone art Creator, Preserver, Destroyer of the world.
Thou art the sole immutable Supreme, Who art neither this nor that (6o); Dread of the dreadful, Terror of the terrible.
Refuge of all beings, Purificator of all purificators. Thou alone rulest the high−placed ones,
Supreme over the supreme, Protector of the Protectors (61). O Supreme Lord in Whom all things are, yet Unmanifest in all, Imperceptible by the senses, yet the very truth.
Incomprehensible, Imperishable, All−pervading hidden Essence. Lord and Light of the Universe! save us from harm (62).
On that One alone we meditate, that One alone we in mind worship, To that One alone the Witness of the Universe we bow.
Refuge we seek with the One Who is our sole Eternal Support,
The Self−existent Lord, the Vessel of safety in the ocean of being (63). This is the five−jewelled hymn to the Supreme Soul.
He who pure in mind and body recites this hymn is united with the Brahman (64). It should be said daily in the evening, and particularly on the day of the Moon. The wise man should read and explain it to such of his kinsmen as believe in Brahman (65). I have spoken to You, Devi! of the five−jewelled hymn, OGraceful One! listen now to the jagan−mangala Mantra of the amulet, by the wearing and reading whereof one becomes a knower of the Brahman (66).
May the Supreme Soul protect the head,
May the Supreme Lord protect the heart,
May the Protector of the world protect the throat,
May the All−pervading, All−seeing Lord protect the face (67),
May the Soul of the Universe protect my hands,
May He Who is Intelligence itself protect the feet,
May the Eternal and Supreme Brahman protect my body in all its parts always (68).
The Rishi of this world−beneficent amulet is Sada−shiva; the verse is anushtup, its presiding Devata is the Supreme Brahman, and the object of its use is the attainment of Dharmma, Artha, Kama, and Moksha (69).
He who recites this protective Mantra after offering it to its Rishi attains knowledge of Brahman, and is one immediately with the Brahman (70). If written on birch−bark and encased in a golden ball, it be worn round the neck or on the right arm, its wearer attains all kinds of powers (71). I have now revealed to Thee the amulet Mantra of the Supreme Brahman. It should be given to the favourite disciple who is both devoted to the Guru and possessed of understanding (72). The excellent Sadhaka shall, after reciting the Mantra and the hymn with reverence, salute the Supreme (73).
Salutation
Ong
I bow to the Supreme Brahman.
I bow to the Supreme Soul.
I bow to Him Who is above all qualities.
I bow to the Ever−existent again and again (74).
The worship of the Supreme Lord may be by body or mind or by word; but the one thing needful is purity of disposition (75). After worshipping in the manner of which I have spoken, the wise man should with his friends and kinsmen partake of the holy food consecrated to the Supreme Spirit. (76) In the worship of the Supreme there is no need to invoke Him to be present or to desire Him to depart.
It may be done always and in all places (77). It is of no account whether the worshipper has or has not bathed, or whether he be fasting or have taken food. But the Supreme Spirit should ever be worshipped with a pure heart (78). After purification by the Brahma−Mantra, whatever food or drink is offered to the Supreme Lord becomes itself purifying (79). The touch of inferior castes may pollute the water of Ganga and the Shaligrama, but nothing which has been consecrated to the Brahman (80) can be so polluted. If dedicated to Brahman with this Mantra, the worshipper with his people may eat of anything, whether cooked or uncooked (81). In the partaking of this food no rule as to caste or time need be observed. No one should hesitate to take the leavings from the plate of another, whether such another be pure or impure. (82).
Whenever and whatsoever the place may be, howsoever it may have been attained, eat without scruple or inquiry the food dedicated to the Brahman (83). Such food, O Devi! even the Devas do not easily get, and it purifies even if brought by a Chamdala, or if it be taken from the mouth of a dog (84). As to that which the partaking of such food affects in men, what, O Adored of the Devas! shall We say of it? It is deemed excellent even by the Devas. Without a doubt the partaking of this holy food, be it but once only, frees the greatest of sinners and all sinners of their sins (85−86). The mortal who eats of it acquires such merit as can only otherwise be earned by bathing and alms at thirty−five millions of holy places (87). By the eating of it ten million times greater merit is gained than by the Horse−sacrifice, or indeed by any other sacrifice whatever (88). Its excellence cannot be described by ten million tongues and a thousand million mouths (89). Wherever the Sadhaka may be, and though he be a Chandala, he attains to union with the Brahman the very moment he partakes of the nectar dedicated to Him (90). Even Brahmans versed in the Vedanta should take
Salutation
food prepared by low−caste men if it be dedicated to the Brahman (91). No distinction of caste should be
observed in eating food dedicated to the Supreme Spirit. He who thinks it impure becomes a great sinner
(92). It would be better, O Beloved! to commit a hundred sins or to kill a Brahmana than to despise food
dedicated to the Supreme Brahman (93). Those fools who reject food and drink made holy by the great
Mantra. cause the fall of their ancestors into the lower regions, and they themselves go headlong into the Hell
of blind darkness, where they remain until the Dissolution of things. No liberation is there for such as despise
food dedicated to Brahman (94−95). In the sadhana of this great Mantra, even acts without merit become
meritorious; in slumber merit is acquired; and acts are accepted as rightful which are done according to the worshipper's desires (96). For such what need is there of Vedic practices, or for the matter of that what need is there even of those of the Tantra? Whatever he does according to his desire, that is recognized as lawful in the case of the wise believer in the Brahman (97). For them there is neither merit nor demerit in the performance or non−performance of the customary rites. In the sadhana of this Mantra his faults or omissions are no obstacle (98). By the sadhana of this Mantra, O Great Devi! man becomes truthful, conqueror of the passions devoted to the good of his fellow−men, one to whom all things are indifferent, pure of purpose, free of envy and arrogance, merciful and pure of mind, devoted to the service and seeking the of his parents, a
listener ever to things devine, a meditator ever on the Brahman. His mind is ever turned to the search for Brahman. With strength of determination holding his mind in close control, he is ever conscious of the nearness of Brahman (99−101). He who is initiated in the Brahma−Mantra will not lie or think to harm, and will shun to go with the wives of others (102). At the commencement of all rites, let him say, "Tat Sat"; and before eating or drinking aught let him say, "I dedicate this to Brahman" (103). For the knower of Brahman, duty consists in action for the well−being of fellow−men. This is the eternal Dharmma.
I will now, O Shambhavi! speak to Thee of the duties relating to Sandhya in the practice of the Brahma Mantra, whereby men acquire that real wealth which comes to them in the form of Brahman (105).
Wheresoever he may be, and in whatsoever posture, the excellent and well−intentioned sadhaka shall, at morning, noon and eventide, meditate upon the Brahman in the manner prescribed. Then, O Devi! let him make japa of th Gayatri one hundred and eight times. Offering the japa to the Devata, let him make obeisance in the way of which I have spoken (106−108). I have now told thee of the sandhya to be used by him in the sadhana of the Brahma−Mantra, and by which the worshipper shall become pure of heart (106−108). Listen to Me now, Thou Who art figured with grace, to the Gayatri, which destroys all sin.
Say "Parameshvara" in the dative singular, then "vidmahe," and, Dear One, after the word "Paratattvaya" say "dhimahi," adding, O Devi! the words, "tanno Brahma prachodayat."
"May we know the Supreme Lord; let us contemplate the Supreme Essence, and may that Brahman direct us."
This is the auspicious Brahma−Gayatri which confers Dharmma, Artha, Kama, and Moksha (109−111).
Let everything which is done, be it worship or sacrifice, bathing, drinking, or eating, be accompanied by the
recitation of the Brahma−Mantra (112). When arising at the middle of the fourth quarter of the night, and
after bowing to the Preceptor who gave initiation in the Brahma−Mantra, let it be recited with all recollection.
Then obeisance should be made to the Brahman as aforesaid, after meditating upon Him. This is the enjoined morning rites (113). For Purashcharana, O Beautiful One! japa of the Mantra should be done thirty−two thousand times, for oblations three thousand two hundred times; for the presenting of or offering water to the Devata, three hundred and twenty times; for purification before worship thirty−two times; and Rrahmanas should be feasted four times(114−115). In Purashcharana no rule need be observed touching food or as regards what should be accepted or rejected. Nor need an auspicious time nor place for performance be selected (116). Whether he be fasting or have taken food, whether with or without bathing, let the Sadhaka, as
he be so inclined, make sadhana with this supreme Mantra (117). Without trouble or pain, without hymn,
amulet, nyasa, mudra, or setu, without the worship of Ganesha as the Thief, yet surely and shortly the most
Supreme Brahman is met face to face (118−119).
In the sadhana of this great Mantra no other Sangkalpa is necessary than the inclination of the mind thereto
and purity of disposition. The worshipper of Brahman sees Brahman in everything (120). The worshipper
does not sin, nor does he suffer harm should he perchance in such sadhana omit anything. On the contrary, if
there be any omission, the use of this great Mantra is the remedy therefor (121). In this terrible and sinful Age
devoid of tapas which is so difficult to traverse, the very seed of liberation is the use of the Brahma−Mantra
(122). Various Tantras and Agamas have prescribed various modes of sadhana, but these, O Great Devi! are
beyond the powers of the feeble men of this Age (123). For these, O Beloved! are short−lived, without
enterprise, their life dependent on food, covetous, eager to gain wealth, so unsettled in their intellect that it is
without rest, even in its attempts at yoga. Incapable, too, are they of suffering and impatient of the austerities
of yoga. For the happiness and liberation of such have been ordained the Way of Brahman (124−125). O
Devi! verily and verily I say to You that in this Age there is no other way to happiness and liberation than
that by initiation in Brahma−Mantra; I again say to You there is no other way (126). The rule in all the
Tantras is that that which is prescribed for the morning should be done in the morning, Sandhya thrice daily
and worship at midday, but, O Auspicious One! in the worship of Brahman there is no other rule but the
desire of the worshipper (127). Since in Brahma−worship rules are but servants and the prohibitions of other
worships do not prevail, who will seek shelter in any other? (128). Let the disciple obtain a Guru who is a
knower of Brahman, peaceful and of placid mind, and then, clasping his lotus−like feet, let him supplicate
him as follows:
Supplication to the Guru
O merciful one! Lord of the distressed! to thee I have come for protection: cast then the shadows of thy
lotus−like feet over my head, oh thou whose wealth is fame (130).
Having thus with all his powers prayed to and worshipped his Guru, let the disciple remain before him in silence with folded hands (131). The Guru will the carefully examine the signs on and qualities of the disciple, kindly call the latter to him, and give to the good disciple the great Mantra (132). Let the wise one sitting on a seat, with his face to the East or to the North place his disciple on his left, and gaze with tenderness upon him (133). The Guru, after performing Rishi−nyasa, will then place his hand on his disciple's head, and for the siddhi of the latter make japa of the Mantra one hundred and eight times (134).
Let the excellent Guru, ocean of kindness, next whisper the Mantra seven times into the right ear of the disciple if he be a Brahmana, or into the left ear if he be of another caste (135). O Kalika! I have now described the manner in which instructions in Brahma−Mantra should be given. For this there is no need of puja, and his Sangkalpa should be mental only (136). The Guru should then raise the disciple, now become his son, who is lying prostrate at his lotus−feet, and say with affection the following (137).
Reply of the Guru
Rise, my son, thou art liberated: Be ever devoted to the knowledge of Brahman: Conquer thy passions: May
thou be truthful, and have strength and health (138).
Let the excellent disciple on rising make an offering of his own self, money or a fruit, as he may afford. Remaining obedient to his preceptor's commands, he may then roam the world like a Deva (139). Immediately upon his initiation into this Mantra his soul is suffused with the Divine Being. What need, then, Deveshi! for such an one to practise various kinds of sadhana? O Dearest One! I have now briefly told You Mahanirvana Tantra (Tantra of the Great Liberation)
of the initiation into the Brahma−Mantra (140). For such initiation the merciful mood of the Guru is alone necessary (141). The worshipper of the Divine Power, of Shiva, of the Sun, of Vishnu, Ganesha, Brahmanas versed in the Vedas and all other castes may be initiated (142).
It is by the grace of this Mantra, Devi! that I have become the Deva of Devas, have conquered Death, and have become the Guru of the whole world. By it I have done whatever I will, casting from Me ignorance and doubt (143). Brahma was the First to receive the Mantra from Me, and He taught it to the Brahmarshis, who taught it to the Devas. From these the Devarshis learnt it. The Sages learnt it of these last, and royal Rishis learnt it of Sages, and all have thus, through the grace of the Supreme Spirit and this Mantra, become one with Brahman (144−145).
In the use of this Brahma−Mantra, O Great Devi there are no restrictions. The Guru may without hesitation give his disciple his own Mantra, a father may initiate his sons, a brother his brothers, a husband his, wife, a maternal uncle his nephews, a maternal grand father his grandsons (146−147). Such fault as elsewhere there is in other worships, in the giving of one's own Mantra, in initiation by a father or other near relative does not exist in the case of this great and successfu Mantra (148).
He who has heard it, however it may be from the lips of one initiate in the knowledge of Brahman, is purified, and attains the state of Brahman, and is affected neither by virtue nor sin (149). The householder of the Brahmanas and other castes who pray with the Brahma Mantra should be respected and worshipped as being the greatest of their respective classes (150).
Brahmanas at once become like those who have conquered their passions, and lower castes become equal to Brihmanas: therefore let all worship those initiate in the Brahma−Mantra, and thus possessed of Divine knowledge (151). They who slight them are as wicked as the slayers of Brahmanas, and go to a terrible Hell,where they remain as long as the Sun and Stars endure (152). To revile and calumniate a worshipper of the Supreme Brahman is a sin ten million times worse than that of killing a woman or bringing about an abortion (153). As men by initiation in the Brahma−Mantra become freed of all sins, so, O Devi! also may they be freed by the worship of Thee (154).
End of Third Joyful Message, entitled "Description of the Worship of the Supreme Brahman."
Chapter 4 − Introduction of the Worship of the Supreme
HAVING listened with attention to that which has been said concerning the worship of the Supreme Brahman, the Supreme Devi greatly pleased again thus questioned Shankara (1).
Shri Devi said:
O Lord of the Universe and Husband! I bathe with contentment in the nectar of Thy words concerning the
excellent worship of the Supreme, which lead to the well−being of the world and to the path of Brahman, and
gives light, intelligence, strength, and prosperity (2−3). Thou hast said, 0 Ocean of Mercy! that as union with
the Brahman is attainable through worship of Him, so, it may be attained by worship of Me (4). I wish to
know, O Lord! of this excellent worship of Myself, which as Thou sayest is the cause of union of the
worshipper with the Brahman (5). What are its rites, and by what means may it be accomplished? What is its
Mantra, and what the form of its meditation and mode of worship? (6). O Shambhu! who but Thee, great
Physician of earthly ills, is fit to speak of it, from its beginning to its end, and in all its detail agreeable as it is
to Me and beneficent to all humanity? (7).
Hearing the words of the Devi, the Deva of Devas, Husband of Parvati, was delighted, and spoke to Her thus: (8)
Listen, O Thou of high fortune and destiny, to the reasons why Thou shouldst be worshipped, and how
thereby the individual becomes united with the Brahman (9). Thou art the only Para Prakriti of the Supreme Soul Brahman, and from Thee has sprung the whole Universe O Shiva its Mother (10). O gracious One !
whatever there is in this world, of things which have and are without motion, from Mahat to an atom, owes
its origin to and is dependent on Thee (11). Thou art the Original of all the manifestations; Thou art the
birthplace of even Us; Thou knowest the whole world, yet none know Thee (12).
Thou art Kali, Tarini, Durga, Shodashi, Bhuvaneshvari, Dhumavati. Thou art Bagala, Bhairavi, and Chhinna−mastaka. Thou art Anna−purna, Vagdevi, Kama−lalaya. Thou art the Image or Embodiment of all the Shaktis and of all the Devas (13−14). Thou art both Subtle and Gross, Manifested and Veiled, Formless, yet with form. Who can understand Thee? (15). For the accomplishment of the desire of the worshipper, the good of the world, and the destruction of the Danavas, Thou dost assume various forms (16). Thou art four−armed, two−armed, six−armed, and eight−armed, and holdest various missiles and weapons for the protection of the Universe (17). In other Tantras I have spoken of the different Mantras and Yantras, with the use of which Thou shouldst be worshipped according to Thy different forms, and there, too, have I spoken of the different dispositions of men (18). In this Kali Age there is no Pashu−bhava: Divya−bhava is difficult of attainment, but the practices relating to Vira−sadhana yield visible fruit (19).
In this Kali Age, O Devi! success is achieved by Kaulika worship alone, and therefore should it be performed with every care (20). By it, O Devi! is acquired the knowledge of Brahman, and the mortal endowed therewith is of a surety whilst living freed from future births and exonerated from the performance of all religious rites (21). According to human knowledge the world appears to be both pure and impure, but when Brahma−jnana has been acquired there is no distinction between pure and impure (22). For to him who knows that the Brahman is in all things and eternal, what is there that can be impure? (23). Thou art the Image of all, and above all Thou art the Mother of all. If Thou art pleased, O Queen of the Devas! then all are pleased (24).
Before the Beginning of things Thou didst exist in the form of a Darkness which is beyond both speech and mind, and of Thee by the creative desire of the Supreme Brahman was the entire Universe born (25). This Universe, from the great principle of Mahat down to the gross elements, has been created by Thee, since Brahman Cause of all causes is but the instrumental Cause (26). It is the Ever−existent, Changeless, Omnipresent, Pure Intelligence unattached to, yet existing in and enveloping all things (27). It acts not, neither does It enjoy. It moves not, neither is It motionless. It is the Truth and Knowledge, without beginning or end, Ineffable and Incomprehensible (28).
Thou the Supreme Yogini dost, moved by his mere desire, create, protect, and destroy this world with all that moves and is motionless therein (29). Mahakala, the Destroyer of the Universe, is Thy Image. At the Dissolution of things, it is Kala Who will devour all (30), and by reason of this He is called Mahakala, and since Thou devourest Mahakala Himself, it is Thou who art the Supreme Primordial Kalika (31).
Because Thou devourest Kala, Thou art Kali, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya Kali (32). Resuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable (33). Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art (34). Hence it is, 0 Gentle One! that whatsoever fruit is attained by initiation in the Brahma−Mantra, the same may be had by the worship of Thee (35).
According to the differences in place, time, and capacity of the worshippers I have, O Devi! in some of the Tantras spoken of secret worship suited to their respective customs and dispositions (36). Where men perform that worship which they are privileged to perform, there they participate in the fruits of worship, and being freed from sin will with safety cross the Ocean of Being (37). By merit acquired in many previous births the mind inclines to Kaulika doctrine, and he whose soul is purified by such worship himself becomes Shiva (38). Where there is abundance of enjoyment, of what use is it to speak of Yoga, and where there is Yoga there is no enjoyment, but the Kaula enjoys both (39).
If one honours but one man versed in the knowledge of the essence of Kula doctrine, then all the Devas and Devis are worshipped there is no doubt of that (40).
The merit gained by honouring a Kaulika is ten million times that which is acquired by giving away the world with all its gold (41). A Chandala versed in the knowledge of Kaulika doctrine excels a Brahmana, and a Brahmana who is wanting in such knowledge is beneath even a Chandala. (42).
I know of no Dharmma superior to that of the Kaulas, by adherence to which man becomes possessed of Divine knowledge (43). I am telling Thee the truth, O Devi! Lay it to the heart and ponder over it. There is no doctrine superior to the Kaulika doctrine, the most excellent of all (44). This is the most excellent path kept hidden by reason of the crowd of Pashus, but when the Kali Age advances this pathway will be revealed (45). Verily and verily I say unto you that when the Kali Age reaches the fullness of its strength there will be no Pashus, and all men on earth will be followers of the Kaulika doctrine (46). O Vararohe! know that when Vedic and Puranic initiations cease then the Kali Age has become strong (47). O Shive! 0 Peaceful One! when virtue and vice are no longer judged by the Vedic rules, then know that the Kali Age has become strong (48).
O Sovereign Mistress of Kaula doctrine! when the Heavenly Stream is at some places broken, and at others diverted from its course, then know that the Kali Age has become strong (49). O Wise One! when kings of the Mlechchha race become excessively covetous, then know that the Kali Age has become strong (50). When women become difficult of control, heartless and quarrelsome, and calumniators of their husbands, then know that the Kali Age has become strong (51). When men become subject to women and slaves of lust,
oppressors of their friends and Gurus, then know that the Kali Age has become strong (52). When the fertility of the earth has gone and yields a poor harvest, when the clouds yield scanty rain, and trees give meagre fruit, then know that the Kali Age has become strong (53). When brothers, kinsmen, and companions, prompted by the desire for some trifle, will strike one another, then know that the Kali Age has become strong (54). When the open partaking of flesh and liquor will pass without condemnation and punishment, when secret drinking will prevail, then know that the Kali Age has become strong (55).
As in the Satya, Treta, and Dvapara Ages wine and the like could be taken, so they may be taken in the Kali Age in accordance with the Kaulika Dharmma (56). The Kali Age cannot harm those who are purified by truth, who have conquered their passions and senses, who are open in their ways, without deceit, are compassionate and follow the Kaula doctrine (57). The Kali Age cannot harm those who are devoted to the services of their Guru, to the lotus of their mothers' feet, and to their own wives (58). The Kali Age cannot harm those who are vowed to and grounded in truth, adherents of the true Dharmma, and faithful to the performance of Kaulika rites and duties (59). The Kali Age cannot harm those who give to the truthful KaulikaYogi the elements of worship, which have been previously purified by Kaulika rites (60).
The Kali Age cannot harm those who are free of malice, envy, arrogance, and hatred, and who are firm in the faith of Kaulika dharmma (61). The Kali Age cannot harm those who keep the company of Kaulikas, or live with Kaulika Sages, or serve the Kaulikas (62). The Kali Age cannot harm those Kaulikas who, whatever
they may appear outwardly to be, yet remain firm in their Kaulika Dharmma, worshipping Thee according to its doctrine (63). The Kali Age cannot harm those who perform their ablutions, charities, penances, pilgrimages, devotions, and offerings of water according to the Kaulika ritual (64).
The Kali Age cannot harm those who perform the ten purificatory ceremonies, such as the blessing of the womb, obsequial ceremonies of their fathers, and other rites according to Kaulika ritual (65). The Kali Age cannot harm those who respect the Kaula−tattva, Kaula−dravya, and Kaula−yogi (66).
The Kali Age is but the slave of those who are free of all crookedness and falsehood, men of candour, devoted to the good of others, who follow Kaulika ways (67). In spite of its many blemishes, the Kali Age possesses one great merit, that from the mere intention of a Kaulika of firm resolution desired result ensues (68). In the other Ages, O Devi! effort of will produced both religious merit and demerit, but in the Kali Age men by intention merely acquire merit only, and not demerit (68). The slaves of the Kali Age, on the other hand, are those who know not Kulachara, and who are ever untruthful and the persecutors of others (70). They too are the slaves of the Kali Age who have no faith in Kulacharas, who lust after others' wives, and hate them who are faithful to Kaulika doctrine (71).
In speaking of the customs of the different Ages, I have, O Gentle One! and out of love, O Parvati! truly recounted to Thee the signs of the dominance of the Kali Age (72). When the Kali Age is made manifest, piety is enfeebled and Truth alone remains; therefore should one be truthful (73). O Thou Virtuous One! know this for certain, that whatsoever man does with Truth that bears fruit (74). There is no Dharmma higher than Truth, there is no sin greater than falsehood; therefore should man seek protection under Truth with all his soul (75). Worship without Truth is useless, and so too without Truth is the Japa of Mantras and the performance of Tapas. It is in such cases just as if one sowed seed in salt earth (76).
Truth is the appearance of the Supreme Brahman; Truth is the most excellent of all Tapas; every act is rooted in Truth. Than Truth there is nothing more excellent (77). Therefore has it been said by Me that when the sinful Kali Age is dominant, Kaula ways should be practised truthfully and without concealment (78). Truth is divorced from concealment. There is no concealment without untruth. Therefore is it that the Kaulika−sadhaka, should perform his Kaulika−sadhana openly (79). What I have said in other Kaulika Tantras about the concealment of Kaulika−dharmma not being blameworthy is not applicable when the Kali Age becomes strong (8o).
In the (First or) Satya. Age, O Devi! Virtue possessed the four quarters of its whole; in the Treta Age it lost one−quarter of its Virtue; in the Dvapara Age there was of Virtue but two quarters, and in the Kali Age it has but one (81). In spite of that Truth will remain strong, though Tapas and Charity become weakened. If Truth goes Virtue goes also, therefore of all acts Truth should be the abiding support (82). O Sovereign Mistress of the Kaula−Dharmma! since men can in this Age have recourse to Kaulika Dharmma only, if that doctrine be
itself infected with untruth, how can there be liberation? (83). With his soul purified in every way by Truth, man should, according to his caste and stage of life, perform the following acts in the manner shown by Me (84): initiation, worship, recitation of Mantras, the worship of Fire with ghee, repetition of Mantras, private devotions, marriage, the conception ceremony, and that performed in the fourth, sixth, or eighth months of pregnancy, the natal rite, the naming and tonsure ceremonies, and obsequial rites upon cremation and after death. All such ceremonies should be performed in the manner approved by the Agamas (85−86).
The ritual which I have ordained should be followed, too, as regards Shraddha at holy places, dedication of a bull, the autumnal festival, on setting out on a journey, on the first entry into a house, the wearing of new clothes or jewels, dedication of tanks, wells, or lakes, in the ceremonies performed at the phases of the Moon, the building and consecration of houses, the installation of Devas, and in all observances to be performed during the day or at night, in each month, season, or year, and in observances both daily or occasional, and also in deciding generally what ought and what ought not to be done, and in determining what ought to be
rejected and what ought to be adopted (87−90). Should one not follow the ritual ordained, whether from ignorance, wickedness, or irreverence, then one is disqualified for all observances, and becomes a worm in dung (91). O Maheshi! if when the Kali Age has become very powerful any act be done in violation of My precepts, then that which happens is the very contrary of that which is desired (92). Initiation of which I have not approved destroys the life of the disciple, and his act of worship is as fruitless as oblations poured on ashes, and the Deva whom he worships becomes angry or hostile, and at every step he encounters danger (93). Ambika! he who during the dominance of the Kali Age, knowing My ordinances, yet performs his
religious observances in other ways, is a great sinner (94). The man who performs any Vrata, or marries according to other ways, will remain in a terrible Hell so long as the Sun and Moon endure (95). By his performance of Vrata he incurs the sin of killing a Brahmana, and similarly by being invested with the sacred thread he is degraded. He merely wears the thread, and is lower than a Chandala (96), and so too the woman who is married according to other ways than Mine is to be despised, and, 0 Sovereign Mistress of the Kaulas! the man who so marries is her associate in wrong, and is day after day guilty of the sin of going with a prostitute (97). From him the Devata will not accept food, water, and other offerings, nor will the Pitris eat his offerings, considering them to be as it were mere dung and pus (98). Their children are bastards, and disqualified for all religious, ancestral, and Kaulika observances and rites (99). To an image dedicated by rites other than those prescribed by Shambhu the Deva never comes. Benefit there is none either in this or the next world. There is but mere waste of labour and money (100).
A Shraddha performed according to other rites than those prescribed by the Agamas is fruitless, and he who performs it will go to Hell together with his Pitris (101). The water offered by him is like blood, and the funeral cake like dung. Let the mortal then follow with great care the precepts of Shankara (102). What is the need of saying more? Verily and verily I say to You, O Devi! that all that is done in disregard of the precepts of Shambhu is fruitless (103). For him who follows not His precepts there is no future merit. That which has been already acquired is destroyed, and for him there is no escape from Hell (104). O Great Ruler! the performance of daily and occasional duties in the manner spoken of by Me is the same as worshipping Thee (105). Listen, O Devi! to the particulars of the worship with its Mantras and Yantras, which is the medicine for the ills of the Kali Age (106).
End of the Fourth Chapter, entitled "Introduction of the Worship of the Supreme Prakriti."
Chapter 5 − The Formation of the Mantras, Placing of the
Jar, and Purification of the Elements of Worship
SHRI SADASHIVA said:
Thou art the Adya Parama Shakti, Thou art all Power. It is by Thy power that We (the Trinity) are powerful
in the acts of creation, preservation, and destruction. Endless and of varied colour and form are Thy
appearances, and various are the strenuous efforts whereby the worshippers may realize them. Who can
describe them? (1−2). In the Kula Tantras and Agamas I have, by the aid of but a small part of Thy mercies
and with all My powers, described the Sadhana and Archana of Thy appearances; yet nowhere else is this
very secret Sadhana revealed. It is by the grace of this (Sadhana), O Blessed One! that Thy mercy in Me is so
great (3−4). Questioned by Thee I am no longer able to conceal it. For Thy pleasure, O Beloved! I shall speak of that which is dearer to Me than even life itself (5). To all sufferings it brings relief. It wards off all dangers. It gives Thee pleasure, and is the way by which Thou art most swiftly obtained (6). For men rendered wretched by the taint of the Kali Age, short−lived and unfit for strenuous effort, this is the greatest wealth (7). In this (sadhana) there is no need for a multiplicity of Nyasa, for fasting or other practices of self−restraint. It is simple and pleasurable, yet yields great fruit to the worshipper (8). Then first listen, O Devi! to the Mantroddhara of the Mantra, the mere hearing of which liberates man from future births while yet living (9).
By placing "Pranesha" on "Taijasa," and adding to it "Bherunda" and the Vindu, the first Vija is formed.
After this, proceed to the second (to). By placing "Sandhya" on "Rakta," and adding to it "Vama−netra" and
Vindu, the second Mantra is formed. Now listen, O Blessed One! to the formation of the third Mantra.
Prajapati is placed on Dipa, and to them is added Govinda and Vindu. It yields happiness to the worshippers:
After making these three Mantras add the word Parameshvari in the vocative, and then the word for
Vahni−kanta. Thus, O Blessed One! is the Mantra of ten letters formed. This Vidya of the Supreme Devi
contains in itself all Mantras (11−13).
The most excellent worshipper should for the attainment of wealth and all his desires make Japa of each or all of the first three Vijas (14). By omitting the first three Devi the Vidya of ten letters become one of seven. By prefixing the Vija of Kama, or the Vagbhava, or the Tara, three Mantras of eight letters each are formed (15). At the end of the Mantra of ten letters the word Kalika in the vocative should be uttered, and then the first three Vija, followed by the name of the Wife of Vahni (16). This Vidya is called Shodashi, and is concealed in all the Tantras. If it be prefixed by the Vija of Vadhu or by the Pranava, two Mantras of seventeen letters each are formed (17).
O Beloved! there are tens of millions upon tens of millions, nay an hundred millions, nay countless Mantras for Thy worship. I have here but shortly stated twelve of them (18). Whatsoever Mantras are set forth in the various Tantras, they are all Thine, since Thou art the Adya Prakriti (19). There is but one sadhana in the case of all these Mantras, and of that I shall speak for Thy pleasure and the benefit of humanity (20). Without Kulachara, O Devi! the Shakti−Mantra is powerless to give success, and therefore the worshipper should worship the Shakti with Kulachara rites
O Adya! the five essential Elements in the worship of Shakti have been prescribed to be Wine, Meat, Fish, parched Grain, and the Union of man with woman (22). The worship of Shakti without these five elements is but the practice of evil magic. That Siddhi which is the object of sadhana is never attained thereby, and obstacles are encountered at every step (23). As seed sown on barren rocks does not germinate, so worship without these five elements is fruitless (24).
Without the prior performance of the morning rites a man is not qualified to perform the others. And therefore, O Devi! I shall first speak of those which are to be performed in the morning (25). In the second half of the last quarter of the night the disciple should rise from sleep. Having seated himself and shaken off drowsiness, let him meditate upon the image of his Guru: Dhyana As two−eyed and two−armed, situate in the white lotus of the head (26); clad in white raiment, engarlanded with white flowers, smeared with sandal paste. With one hand he makes the sign which dispels fear, and with the other that which bestows blessings. He is calm, and is the image of mercy. On his left his Shakti, holding in her hand a lotus, embraces him. He is smiling and gracious, the bestower of the fulfilment of the desires of his disciples (27−28).
O Kuleshvari! the disciple should, after having thus meditated upon his Teacher and worshipped him with the articles of mental worship, make Japa with the excellent Mantra, the Vagbhava−Vija. (29). After doing Japa of the Mantra as best lies in his power, the wise disciple should, after placing the Japa in the right palm of his excellent Guru, bow before him, saying meanwhile the following (30):
