Mahanirvana Tantra (Tantra of the Great Liberation)

This first group is known as the trivarga, which must be cultivated whilst man is upon the praviitti mdrga. Unless and until there is renunciation on entrance upon the path of return, where inclination ceases {nivxiUi mdrga), man must work for the ultimate goal by meri¬ torious acts {dharmma), desires (kdma), and by the lawful means (artha) whereby the lawful desires which give birth to righteous acts are realized. Whilst on the praviitti mdrga “ the trivarga should be equally cultivated, for he cxliv TANTRA OF THE GREAT LIBERATION who is addicted to one only is despicable '' [dharmmarthakdmdh saniameva sevydh yo hyekasaktah sa jano-jaghanyah) } Of the four aims, moksYia or mukti is the truly ultimate end, for the other three are ever haunted by the fear of Death the Ender.^ Mukti means loosening '' or liberation. It is ad¬ visable 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 sangsdm (phenomenal existence), resulting in a union (of various degrees of completeness) of the em¬ bodied spirit ijlvdtmd) or individual life with the Supreme Spirit [paramatma) .

Liberation can be attained by spiritual knowledge {dtmajndna) alone, though it is obvious that such knowledge must be preceded by, and accom¬ panied 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 con-

to the neglect of his family and worldly estate. The Shdstra says, either one thing or the other ; when in the world be rightly of it ; when adopting the specifically religious life, leave it ” — a statement of the maxim “ be thorough."* 2 Vis^wu Bhagavata, IV. xxii., 34, 35. sciousness which constitute the supreme muMi known as Kaivalya. Such extinction cannot be effected by con¬ duct 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 nit-mMU mavga, as the trivarga appertain to the praviiUi mdrga. There are various degrees of muMiy 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., sdlokya, samlpya, sdrupya, and sdyujya — that is, hving 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 jlva attains de¬ pends 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 attri¬ butes, and so forth. The four abodes are the result of action, transitory and conditioned. Mahdnirvvdna, or Kaivalya, the real mokshz., is the result of spiritual know¬ ledge (ptana),^ 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 Bhss which transcends them all. Kaivalya is the supreme state of oneness with¬ out 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 jlvanmukti celebrated in the Jwanmuktigitd of Dattatreya. The soul, it is true, 1 That is which gives mok^a, other forms being called vijnana MoksYie dhir jndjiam anyatva vijn d nang sMlp a-shdstrayo h . ^ See Bhaskararaya's Commentary on Lalita Sahasra -nama, shloka, 125. cxhi TANTRA OF THE GREAT LIBERATION is not really fettered, and any appearance to the contrary is Ulusory. There is, in fact, freedom, but though wio^sha 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 jlvanmukta, though in the body, and is freed from future embodi¬ ments. The enlightened Kaula, according to the.Nityanita, sees no difference between mud and sandal, friend and foe , a dweUing-house and the cremation-ground. He knows that the Brahman is all, that the Supreme soul {faramdtmd) and the individual soul {jlvdtmd) are one, and freed from all attachment he is jlvanmukta, or liber¬ ated, whilst yet living. The means whereby mukti is attained is the yoga process {vido ante). Siddhi is produced by sddhana. The former term, - which literally means “ success,” includes accomplish¬ ment, achievement, success, and fruition of aU 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, animd, mahimd, laghimd, garimd, 'praj>ti, prdkdmya, 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 chap¬ ter 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 {mahdnirvdna) from the bonds of pheno¬ menal life and union with the Paramatma, which is the supreme object {paramdrtha) to be attained through human birth.

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) ^ ^ Mount Kailasa, the Paradise of Shiva. Esoterically, the Sahasrara Padma (see Tripura-sara, cited in Bhaskararaya's Commentary on Lalita-sahasra-nama, v. 17). which are motionless : that is, the trees are so great and so close to one another that there is perpetual shade. ^ Beautiful and voluptuous Deva-yoni (vide post) of Indra's heaven, wives of the Gandharvas, produced at the churning of the ocean. ^ Or Koel, the black or Indian cuckoo (Cuculus Indicus). ® Vasanta, whose followers are the Koel bird (supra), the vernal breeze, the black bee, etc. (see Raghuvangsha of Kalidasa, chap, ix , verses 24 et seq.) .

® Hence the Mountain Kailasa — ^the residence of Shiva — ^is called Gana-parvata (frequented by troops), because peopled and surrounded by enormous hosts of attendant Spirits and Deva-yoni (deva eva yoni/t — ^nidana-bhutaA — ^yasya), who are, according to the defini¬ tion of the Amara-kosha, Vidyadhara, Apsara, YaksAa, RaksAas, Gandharva, Kinnara, Pishacha, Guhyaka, Siddha, and Bhuta (see Introduction) . Siddha,^ Chara^?m,^ Gandharva ® and Gawapatya'* (1-5). It was there that ParvatiA finding Shiva, Her gracious Lord, in mood serene, with obeisance bent low and for the benefit of all the worlds questioned Him, the Silent DevaA Lord of all things movable and im¬ movable,'^ the ever Beneficent and ever Blissful One, the nectar of Whose mercy abounds as a great ocean, Whose very essence is the Pure Sattva Guwa,® He ’Who is white as camphor and the Jasmine flower A the Omni- powers (Siddhi), inhabiting, according to some, the Bhuvar-loka. To them (according to the Gayatri Tantra, chap, x.) Gawesha first preached the Tantras after he himself had received them from the mouth of Shiva. 2 Celestial dancers, singers, and bards or panegyrists of the Devas. 2 Deva-yoni, who, according to the Vis/^wu Purawa, were sons of Brahma, '' born imbibing melody celestial musicians and choristers, who play and sing at the banquets of the Devas, belonging, together with the Apsara — their wives — to Indra's heaven.

^ Worshippers and followers of Gawesha, one of whose names is Gawa-pati. ® Spouse, or Shakti, of Shiva, so called as being the Daughter of Parvata, the Mountain (Himavat, Himalaya, that which has, or is, the abode of snow). Hence She is called Giri-ja, Giri-suta, Haimavati. ® Because then observing the vow of silence (Mauna-vrata) . The organic and inorganic world. s Shuddha-sattva-maya — ^that is, whose very being is the first of the three Guwa or qualities in things, Sattva, Rajas, and Tamas. And so Shiva is stated to be Sattvika. According, however, to the Vais^- wavite Shrimad-bhagavata, the One Being endowed with all these qualities for the creation, preservation, and destruction of the world shows Himself in the first as Hari (Vis^T^u), in the second as Virinchi (Brahma), and in the third as Hara (Shiva), and discountenances the worship of the two latter “ with condition,'’ on account of the excess of the qualities of passion and darkness in these Deities (chap, ii., verse 23). Where, however, they are worshipped “ without condition,” they are so worshipped as manifestations of the Supreme Lord. Here, however, Shiva is referred to as the Supreme Lord, in His sattva aspect, called Sadashiva, the Cause of release, the Conferrer of blessing (Anugrahada), the ever Blissful One {vide post)^ and (later) Jnanamaya. Shiva, in His sattvika quality, is also called (Happiness)

in the Mahimna-stava. He has other aspects (see post), and it is these to which the Shrimad-bhagavata refers. ® Kunda {Jasminum muUiflorum qt pubescens). Similar descriptions of the Deva to that which follows are found in almost all the Tantras, present One, Whose raiment is space ^ itself, Lord of the poor and the beloved Master of all yogl,^ 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 as in Sarada-tilaka (chap, xviii.). The Nibandha Tantra exceptionally describes Him of a vermilion colour (sindura-varwa) : I salute isha, gem-crowned, Whose head-ornament is the shining beauty of the Moon, with smiling lotus-face, from Wrhose forehead an eye looks forth ; Whose body is beautified by bright ornament ; Who, holding a trident and Bangka, places the palm of His hand on the high and rounded breast of His Beloved (Spouse), Who Herself places one hand on His leit thigh and holds a red night-lotus (Kuvalaya) in the other.'* The night lotus, '' the wife of the moon," is also generally white.

^ Exoterically, he is represented naked as the Yogis are. In the esoteric sense he is Digambara, or “ clothed with space," in the sense that He is Omnipresent. The infinity of space or the points of the compass clothe Him. 2 Ascetic followers of, and adepts in, the yoga doctrine (see Introduc¬ tion). Shiva, by his great austerities, is the Lord and Exemplar of all ascetics. 2 Ja^a, as worn by ascetics in serpentine coils (Ja^aju^a). ^ Hence He is called Ganga-dhara. When the Ganges descended from heaven He intercepted it by His head, so that the earth might not be crushed by the weight of the falling stream. It is said that the Ganges was first held in the water-jar (Kama>^^falu) of Brahma, then in the hair of Shiva, and lastly in the body of Jahnu, whence it is called the Jahnavi (see Shangkaracharya’s Gangas/j^akam) . ° Vibhuti-bhusAita, which Bharati translates as in text, but, as pointed out (ed. Bhakta), Vibhuti may here also refer to the eight siddhi which Shiva possesses. Vibhuti is also halo or aura. ® Shanta (the tranquil) and Atita (the transcendent), two of the thirty-six principles of Shaivagama, are differing aspects of Shiva. As Shruti says : " This fire is verily Rudra Himself ; of Him there are two bodies, one fierce and the other gentle " (Taittiriya Sanghita, 5-7-3).

^ Tri-lochana, one eye (symbolically the inner eye of wisdom) being in the forehead. From this eye flashed the light which consumed thu body of the God of Love — Kama-deva — and at the expiration of a Kalpa the Devas, According to Arrian, the Indian Bacchus (Bhaga, or Shiva) was called Thriambus, possibly a corruption of Tryambaka, " three-eyed." The Devi is called Tryambaki, because She is the Mother of the Three — Brahma, Vi^Aizu, and Rudra. And this also is the esoteric meaning of Tryambaka as applied to Shiva, the " Father of the Three " (see the Mntyunjaya-mantra, chap, v., 210). 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 aU Devas (5-10). Shri Paxvati said : 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 affec¬ tion for me, I crave to lay before Thee that which passeth in my mind. Who else but Thee, 0 Great Lord,^ in the three worlds is able to solve these doubts of mine. Thou Who knowest all and all the Scriptures (11-13).

Shri Sadashiva ® said : What is that Thou sayest, O Thou Great Wise One® and Beloved of My heart, I will teU Thee anything, be it ever so bound in mystery, even that which should not be spoken of before Ga«esha ’’ and Skanda ® Commander 1 Tri-loka (see Introduction) . ^ Jnana-maya, as in the body of the Hangsa-piify^a in the Sahasrara, on which the feet of the Guru (Guru-paduka) rest. 3 Niranjana (Anjana=Coll37riuni), which, however, Hariharananda Bh^ati translates as ‘ * incomprehensible to the ignorant . ’ ' The Shabda - kalpa-druma gives the definition as Nirgatam anjanam iva ajnanam yatra (one from whom ignorance has been driven out) . The term may mean “ the perfect Knower."’ ^ Maheshvara, or Great Lord, Whose quality is the supreme indi¬ viduality as explained in the Vishva-sharira chapter of the VirupaksAapanchashika ; lordship, activity, independence, consciousness itself. ^ Sadashiva ; Shiva, in whom the superlative sattvaguna predomi¬ nates, is the Vindu and Nada of the thirty-six Tattvas of Shaivagama, one of the five Maha-preta Whose vija is Hsau,” spoken of in the Rudra-yamala Tantra. It is Shiva, “ the Ever- Auspicious," who here speaks, voluntarily assuming form for the benefit of His devotees (see also verse 8 of Ananda-lahari of Shangkaracharyya, and verses 42-43 of Sureshvaracharya’s Manasollasa, and Bhaskararaya, Commentary on Lalita-sahasra-nama, v. 174).

, and ^ Both sons of Shiva, the first being the elephant-headed Deva of the Hosts of Heaven. What is there in all the three worlds which should be concealed from Thee ? For Thou, 0 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 2 Parvati, gladdened at hearing the words of the Deva, bending low made obeisance and thus questioned Shangkara.® Shri Adya^ said : O Bhagavan !® Lord of all. Greatest among those who (for dhyana, see Mantra-mahodadM, chap, ii.), who — ^according to the Gayatri Tantra (chap, x.) — ^wrote down the Tantras at the dictation of Shiva ; and the second Kumara, oft Karttikeya, the War God and Leader of the celestial army, who was begotten by Shiva at the request of the Devas to destroy the Demon Ta£?akasura, and so called because brought up by the six celestial Knttikas. In begetting Karttikeya, Parvati was unable to retain Shiva*s seed, which was then thrown into Fire (hence called Kaumara-teja^, see p. 129, note 3), Who, unable to keep it, threw it into Ganga, who in turn threw it into a reed-forest, where Karttikeya was born. Hence he is called “ Reedborn ” (Shara-janma) ; and because he shamed Kama-deva by his beauty, he is called Kumara (see Matsya Pura?«a) .

^ Mama rupasi devi tvam na bhedo'sti tvaya mama : for in their ultimate ground both PurusAa and Shakti are one. Thus in the Sanatkumara Sam., speaking of devotion to Parvati, it is said : “ Janardana (VisAwu) is thus in the form of Devi as well as in His own form, for the husband and wife, being one, the Only One is worshipped as two.'* PuraT^a says : Thou art praised as Sadhvi (the virtuous One) on account of unequalled fidelity (to Thy Lord)." Also Lalita-sahasranama, v. 43, where the Commentator Bhaskara-raya cites the Acharya (Saundaryya-lahari, 96) : “ How many poets share the wife of Brahma ? Cannot every one by means of wealth become the lord of Shri (wife of Vi^^^u) ? But, O Virtuous One (sadhvi) ! First among faithful women. Your breasts are untouched save by Maha-deva, and not even by the paste of kuruvaka " (made of the leaves of the red amaranth, and used to redden the cheeks, breasts, palms, and soles of Indian women) . 2 Shiva the “blissgiver" is as Hara the creator; as Shangkara, protector, and as Rudra, destroyer. ^ Parvati, so called as being the Adya, or Primordial Shakti, or Power of the Deva manifesting as His Spouse.

^ Bhagavan — that is, one possessed of the six aishvaryya : Shri 6 Tx4NTi?A OF THE GREAT LIBERATION are versed in Dliarmma/ 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 yoga® and yajna^ prescribed by Thee were virtuous and pleasing to Devas and Pitns^^ (20). By the study (auspiciousness), Viryya (power), Jnana (wisdom), Vairagya (dispassion), Klrti (glory), and Mahatmya (greatness) (see Wilson's Vishnn Purawa, vol. v., p. 212). All these are in the Devi, Who is hence called Bhagavati (see Devi-bhagavata Purawa, Shakti-rahasya, Bhaskararaya, loc, cit,^ v. 65). - The Sacred Scripture of the Hindus communicated by the Supreme to, and revealed by, Brahma, called in the Shrimad-bhagavata the Primeval Poet." Shruti says : “I, being desirous of salvation, have taken refuge with Him Who created Brahma and gave Him the Vedas." The Shrima-dbhagavata says : " Let the sage be pleased with Me, Who am the remembrancer of the sublime Shruti unto the mind of Aja (Brahma), Who sent Brahma, from Whose mouth issued the Word (Sarasvati), which is His likeness " (Book II., chap, iv., verse 22). In the text Shiva is thus spoken of as the Supreme. The Veda is Brahman. Brahma was not its Author, but Publisher (Brihannila Tantra, chap. iv.). It came out of Brahman as His breathing (Yamala Tantra).

3 i^zgveda, Yajurveda, Samaveda, and Atharvaveda, which are the breath of Brahman (Brihadarawyaka UpanisAad, chap, xi., i, 4, v. 10). ^ Varwa (see ibid,). Knta, or Satya Yuga. This and the following verses deal with the characteristics of the different Y'ugas, or Ages, as to which see Intro¬ duction. ® See Introduction. Yoga is defined in Ullasa xiv., verse 123, as the union of the being and the Supreme Soul (Jivatmanor aikyam). C/. Patanjali — ^Yoga/^ chitta-vritti-nirodha^ (see Introduction). Mean the human Ancestors, generally up to the seventh generation, to whom piwc?a and water are offered, and whose food is svadha ; and then the lunar Ancestors of the human race. From Brahma, the first Pita, issued Marichi, Atri, Angiras, Pulast^’a, Pulaha, Kratu, Prachetas, the mental sons, and thence the Agni5/jvatta, Saumnyah, HavisAmantah, UsAmapah, Ajyapah (see Introduction), 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 en¬ gagements 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, wrath¬ ful, 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. Brahma^as, KsAatriyas, Vaishyas, and Shudras® kept to and followed the customs, Dharmma,*^ yajna,® of their respective castes, and attained the final liberation (28-29) .

After the Knta® Age had passed away Thou didst in the Treta Age^ perceive Dharmma to be in dis¬ order, and that men were no longer able by Vedic rites to accomplish their desires. For men, through ^ Meditation and austerities (see Introduction) . 3 The four varwas, or castes (see Introduction). ^ See Introduction. ^ See ibid. ® The First, or Satya Yuga (see Introduc'fcion) . ^ The Second Age (see Introduction). 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 madeA In constant distress of mind they were neither able to per¬ form nor yet were willing to abandon the rites. Having observed this, Thou didst make known on earth the Scripture in the form of Smnti,^ 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 AgeA when men abandoned the good works prescribed in the Smntis, 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 Smntis are forgotten, and many ^ E.g., Austerities wMch. accompany the singing of the Samaveda and the Soma>yajna — ^the krichchhra-prayashchitta, the ati-krichchhraprayashchitta, and the krichchhra-krichchhra, and the like (see Intro¬ duction), ^ Ibid, and ante. ^ Ghora-sangsara-sagara — ^that is, the world is an ocean, in the waters of which are things of terror and evil, causing sorrow and pain. For a safe crossing there is need of the guidance of the Lord, and so in the Stotra in chap, iii., verse 63, He is called the “ Vessel of Safety in the Ocean of Being.” ° As to the Third, or Dvapara Yuga, see Introduction. ^ That is, had but one-half of the religious merit of the First Age.

® As to the Fourth, or Kali Age, see Introduction. of the Purams,^ 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, povertystricken, 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 ^ Sacred Books of the Hindus (see Introduction). 3 In Shrimad-bhagavata (chap, i., verse 10) it is said : Verily, O Righteousness, in the Kali Age men are generally short-lived, indolent, of short understanding, unfortunate, and afflicted.” On which Vishvanatha Chakra varttin’s gloss is : Men in this age are generally short¬ lived, yet, if they live a little longer, they care not to know about the Supreme Being. Where persons are somewhat active in this respect, yet they are very short of understanding, and therefore unable to under¬ stand the nature of the Supreme Being. Even if they be intelligent and endeavour to understand such things, they are unfortunate, and fail to secure the company of righteous men ; and even if they do they are subject to disease, pain, and sorrow ” (ed. Mahendra-nath Chatter jee, p, 34).

^ The lowest caste. Vipras are Brahmawas. {Veda-pdth.dt hhaved viprah..) ® Sandhya-Vandana, for Sandhya is also a Devi. The prayers said thrice daily by the Brahmam (see Introduction). ® A-yajya, literally persons for whom religious rites cannot be per¬ formed, and incompetent to employ a Brahmawa, such as Bagdis, Chamars, etc. A superior Brahmawa will not perform sacrifices in their houses. Degraded (patita) Brahmawas do so. That is, demanding money for giving their daughters (or sons) in marriage. 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 Brahma^as 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 libera¬ tion,^ 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

^ and 2 Recitation of Mantra and worship (see Introduction) . 2 Br jsAali-rati-kamukah : a hrishzXl is a low Shudra woman, with usually strong animal passions. ^ That is, the Yajna-sutra, or sacrificial thread. Brahma^yachihnam eta vat kevalam sutra-dharawam. ^ See Introduction to author’s edition of the “ Tantra-tattva.” The Agama is that form of Tantra in which Shiva is the Guru and the Devi the Shis/zya (disciple), whilst in the Nigama the converse is the case. ® Bhukti-mukti-kara:zzi cha. Bhoga, or enjoyment, is of five kinds ; pleasant sound (shabda), pleasure of touch (sparsha), the sight of beautiful things (rupa) , the pleasure arising from the faculties of taste (rasa), and smell (gandha). The Tantra gives both enjoyment and liberation. See Introduction. ® Diagrams used for worship, as to which see Introduction. Kautlavali Tantra says : Yantram mantra-mayam proktam, mantratma devataiva hi, Dehatmanor yatha bhedo, yantra-devatayos tatha.” A rite, as to which see ibid. ^ Antar-matnka Nyasa, which consists in mentally placing the Matnkas in the six chakras, is called sthiti (existence, maintenance) TANTRA OF THE GREAT LIBERATION ii 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 divyabhava/ 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

Nyasa. Vahya-matnka Nyasa is of two kinds — ^the external placing by voice and hand of the letters of the alphabet from A to Ks/ja, which is called Srishti (creation) Nyasa ; and the placing of letters in the reverse order from Ks^a to A, is called Sanghara (destruction), Matnka. ^ Asana are positions in yoga practice, as to which see Introduc¬ tion. 2 Baddha-padmasana (see Introduction) , 2 Mukta-padmasana (see Introduction). ^ This refers to the three characteristic dispositions of men — ^pashubhava, vira-bhava, divya-bhava — as to which see Introduction. ® Lata-sadhana, the fifth tattva. Lata, which literally means creeper, is a Tantrika term for woman, who is thus thought of em¬ bracing man as the creeper clings to a tree. And so the Yoga-Vashishthsi describes (Nirvana Prakara^^a, chap, xviii.) Gauri, the half of the body (Ardhangi) of Shiva, embracing Him as the Madhavi creeper clasps the young Amra-tree with Her bosom like a cluster of blossom, and her eyes resembling the lines of black bees fluttering in the summer sky.'' In Shakuntala " the Madhavi is described as married to the sahakara (mango-tree). ® Muw^?a-sadhana, one of the Tantrika asana (see Introduction). Shavasana. This is another Tantrika asana (see Introduction) .

^ Chitaroha, a Tantrika asana, as to which see Introduction. ^ Pashu-bhava-divya-bhavau svayam eva nivajitau. As to these dispositions, see Introduction, sub voce, The three temperaments. For the apparent meaning of this passage vide ibid. In Smarta wmrship, or that prescribed by Smnti, the worshipper (or his wife) must \vith his own hand collect the materials for his worship, and with his own hand cook his food, which he dedicates to the Deity. The meaning of the text is that in this Age this is impossible or difficult. 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 aU opposites are alike,® free from attachment to worldly things, the same to aU 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 sadhana^- 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

^ The follower of Smriti (Pashu) should not at -worship see the face of a Shiidra, and should endeavour to avoid doing so at any time. 2 See Introduction on the “ Pancha-tattva.” ® Dvandvatita, beyond all contraries. He to whom heat and cold, pain and pleasure, etc., are the same. ^ Sadhana of Vira-bhava, practised by Vamacharis and Kaulas. ^ Next described (see Introduction). ® Madya (see Introduction). This Tantra substitutes in certain cases Madhu-traya (see Ullasa -viii., vv. 172-173). ^ {vide ihid.). ® (vide ibid.), ® Mudra (see Introduction), which has been defined as follows : Devanam moda-da mudra, tasmat tang yatnatashcharet ; and see chap. ii. of Nirvawa Tantra. Maithuna. Vv. 172 and 173 of Ullasa viii., however, state that, o%ving to the limited intelligence and lust of the men of the Kali Age, they cannot recognize women to be manifestations of Shakti, and for them, therefore, the worship of the feet only of the Devi is pre¬ scribed, just as Madhu-traya is substituted in lieu of wine (see Intro¬ duction) . In the sattvika sadhana, this and the preceding terms have another and esoteric meaning (see Introduction) . Kali-jah manava lubdhah shishnodara-parayawah : lobhat tatra patis^yanti, na karisAyanti sadhanam.

Indriya^zam sukharthaya pitva cha bahulam madhu, bhavisAyanti madonmatta hitahita-vivarjitah. That is, owing to the lusts of men of this Age, the latter are likely to 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 hjmms and draw the Yantra® and make Purashcharawa'^ ? (68). Under the influences of the Kali Age man will of his nature become indeed wicked and bound to aU manner of sin (69). Say, O Lord of aU 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

partake of the Pancha-tattva (wine, meat, etc.) rather for the mere gratification of the senses than in the manner and for the object for which they were prescribed. ^ Indicative of incest. Manye tani mahadeva viparitani manave. In the event a true prophecy. ^ Yoga (see Introduction). ® Nyasa (see ibid.). ® Diagrams (see ibid.) . ^ Purashcharawa is the repetition, a specific number of times and under specific conditions, of Mantras (see Introduction). ® Dinesha, an epithet of Shiva. neighbour, reverent to the Devas and to their gurus/ cherishers of their children and kinsmen (70-72), possess¬ ing the knowledge of the Brahman,^ learned in the lore of, and ever meditating on, the Brahman. Say, 0 Lord 1 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.” ^ Spiritual teachers. ^ The Supreme. ^ Varna (see Introduction). ^ Ashrama {vide ibid.) ^ Or Chapter (Ullasa). 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 : 0 Exalted and Holy One ! ^ Benefactress of the uni¬ verse, weU 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 aU good. Bene¬ factress of aU born in this age,® O 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. O Sureshvari! ® I say unto you most truly and without aH 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 Smntis® (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 1 Shiva (see p. 4, note 5, ante). 2 Kali Yuga (see Introduction).

® Sureshvari, feminine of Sureshvara, Lord of the Suras or Devas. ® Referring here to the Brahmawas, KsAatriyas, and Vaishyas, who are spiritually reborn on being invested with the sacred thread. 7 Purams {vide Introduction). 8 9 Yuga. i6 TANTRA OF THE GREAT LIBERATION by the Agama^ (7). I, O Blissful One,^ have already foretold in the Vedas, ^ Smntis,^ and Pura^as,^ 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, Pura^as, and Smntis and Sanghitas® (10). The Vedas and the Pura;^as 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 Brahmam (ii). Therefore, 0 Devi ! the worship of him who heeds not My precepts is fruitless, and, moreover, such an one goes to heU® (12). The fool who would follow other doctrine heedless of Mine is as great a sinner as the slayer of a Brahmam or of a woman, or a parricide ; have no doubt of that (13).

In this Age^ the Mantras of the Tantras are effi¬ cacious,^^ yield immediate fruit, and are auspicious for Japa,^^ Yajna,^® and all such practices and cere¬ monies (14). The Vedic rites and Mantras which were efficacious in the First Age^^ have ceased to be so ^ That is, the Tantra (see Introduction to author’s edition of Tantratattva ”) . 2 Shiva, feminine of Shiva, the ** blissgiver.” authority of the Tantras, see Tantra-tattva, p. 88 ei seq. ; the Atharva Veda, the Prashna, Kalika, Tara, Narayana, Shiva, Nnsinghatapani, Gopala-tapani UpanisAads, and other works. ® Ibid. The Tantra-tattva, loc. cif., refers to Kalika Pura^^a, Skanda Purawa, Bhagavata Purawa, and others. ® See Introduction. Here general collections of Shastra. ^ Tri-loka (see Introduction). ® Naraka, the region of Yama, the Judge of men and Ruler of the Hells, in which the wicked suffer (VisAwu Purawa, 207, 286). 9 Kali Yuga (see Introduction). Recitation of Mantras (see Introduction). 13 Sacrificial rites. 1^ Satya Yuga (see Introduction). 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 weU 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 ard happiness in this life or in 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 in¬ clining the minds of men thereto .® Various kinds of Devata and worshippers are mentioned therein, such as Bhairava,^

1 Kali Yuga (see Introduction). 2 Nanyah pantha mukti-hetur ihamutra sukhaptaye. ^ Or, as it might be said analogically, for novice and adept/' ® Adhikari-vibhedena. Adhikara means competency, qualification to perform a particular act or worship. Thus that boy is entitled (adhikari) to the upanayana ceremony whose chuc?akarawa (tonsure) ceremony has been performed. ^ The Tantrika division of worshippers of that name, who follow the way (achara) of Kula (see Introduction). s Jiva-pravritti-kariwi kanichit kathitanyapi — ^that is, to create some desire in their minds so that thev may be inclined towards it. ® Manifestation of Shiva, brother of Vetala (see following notes). i8 TANTRA OF THE GREAT LIBERATION Vetala/ Va^uka,^ Nayika,® SMktas,^ ShaivasA VaisAnavasA SaurasA GampatyasA 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 aU 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, 0 Parvati ! I will speak to Thee of the essence of essences and of

^ The monkey-faced son of Shiva, born of Gauri after She had entered into the body of Rani Taravati, wife of Raja Chandra-shekhara. There were two sons born, one Bhairava and another Vetala. See his history as given by the Muni Aurvva to Raja Sagara in chap. xlv. of the Kalika Purawa. whose vahana is a fierce dog. There are others, such as Kala Bhairava, Nakuleshvara Bhairava. Va^uka Bhairava is called siddhi-da,’* or conferring felicity or success. 2 Nayikas are inferior forms of Shakti, eight in number — Ugrachawifa, Prachawdfa, Chawd^ogra, Chawc^a-nayika, -Ati-chaw£?a, Chamu«i?a, Chawdfa, and Chaw^?avati. ^ Worshippers of the Devi, as the Shakti or Divine energy (see Intro¬ duction). s Worshippers of Shiva (see Introduction). ® Worshippers of Vis/twu, of which the four chief sects are the Nimbarka, Ramanuja, Vallabhachari, and Madhavachari. ^ Worshippers of the Sun. ® Worshippers of Gawesha formerly, but hardly now .a distinct sect. The worship of the Deva is popular in the Mahratta country, and all Hindus invoke this Deva before commencing any work or devotion. ® See Introduction. Ihid, Success {ibid,), ^ All these worships lead to the same goal — ^1:he Brahman, But, as men vary, so do the forms of worship. Some natures attain high spirituality in resignation to the Lord in His terrific aspects, others are drawn by love to worship the Divine Motherhood. For the same reasons, the means such as Yantra, Mantra, and Upasana vary.

As to Dharmma, see Introduction, Thus special duties exist in each yuga with reference to its varying circumstances. 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 aU other Devas, so is the Mahanirvawa Tantra to all other Agamas® (30). O Auspicious One ! of what avail are the Vedas, the Purawas, 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). 0 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-fuU and Self-manifest.® He is Eternal Intelligence and Bhss (33-34). He is without change,® Self-existent,’’ and ever the Same,® Serene,® above all attributes.^® He

^ Vide p. 10, note 5. 2 Ganges, Gangs. 3 Yatha naresi^u tantra- jna^ saritam Jahnavi-yatha, Yathaham tridiveshanam agamanam idam tatha. ^ Siddhi {pide Introduction). The Tantra is thus the cream of all previous doctrine extracted for the use of the men of this Age, who may thus, without the learning of the other Shastras, acquire know¬ ledge of the Brahman. 5 “ Without a second — ^that is, every creature is one of a class, but the Supreme stands apart, and is unlike any other thing, and there ■is none other like Him. Ever-full (sada-purwa), entire, whole, un¬ divided. ** Self-manifest” (sva-prakasha), self-lustre. He has not to depend on anything else for His manifestation, such as the Sun, Moon, -or other Energy. ” He is the Truth,” and all else is unreal. ® Nir-vikara. The vikara are the categories of Sankhya, beginning with Mahat. Nir-adhara. ® Nir-vishe^Aa. ^ Nir-akula. Guwatita. The Supreme Being is, in Its ultimate nir-guwa aspect, without attribute, though, when It unfolds itself by Chit Shakti, ll •enters into the attributes of the world created in pastime by the play of self -illusion, and appears as One possessing attributes. The Supreme is but One and the Same, but by reason of the various beings which It pervades. It appears differently according to the characters of such being, and enjoys their attributes (Shrimad-bhagavata, chap, ii., verses 30-32).

beholds^ and is the Witness^ of aU that passes, Omni¬ present,® the Soul of everything that isA He, the Eternal and Omnipresent, is hidden and pervades aU 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 Supeme Lord,® is the Cause of aU beings, the Manifestation of Whose creative Energy in the three worlds is called Brahma (40). By His will Yishnu 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 Prakrfti^o 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 indepen¬ dent 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 ^ Saxwa-dnk. 2 Sarvva-saksAi. ^ Sanatano gtidhaA sarvvesAu bbutesAu. ® Sarwendriya-vivarjjita^ sarwendriya-gunabhasaA ; or it may be* translated, Yet all the senses tell of Him/* Tam na janati kashchana. 3 Tenaiva hetu-bhiitena vayangjata/i. The “ We ** refers to Shiva. Himself and others. ^ Ishvara, God as Creator and Ruler of the universe. That is, in obedience to Him, through fear of disobedience (seeSixth ValH, Kaif^opanisAad) . • 12 xhat is, who is not affected by time, fear, and death. Bhagavan/ Who is known as Yat Tat^ in the Vedanta ^ (45). O Adored of the Devas ! aU 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, O 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 aU rivers must go to the ocean, so, O Parvati ! aH acts of worship must reach Him as the ultimate goaU (50). Whoever be the worshipper, and whoever be the Devata, he reverentially worships for some desired end, aU 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 ?

^ See p. 5, note 5. 2 The That/* which all in their essence are, or the Supreme — the One, that is — Tat Sat. The Vishvdtman is without a name, nor is it known how It should be called other than by the designation of “ That ** in the neuter gender (see Introduction). Though the unconditioned Brahman and the conditioned One (Ishvara) appear as different (by attributes), yet They are the same, and designated by Tat, the relation between them being Tadatmya (sameness). The Devi is Chidakarasvarupiwi (Lalita, verse 80), non-separable from Chit, and denoted by Tat (tat-pada-laksAyartha) . ^ Shruti and Darshana (see Introduction to author*s edition of “ Tan|ra-tattva**). ^ And so in the Ka^Aa Upanis/iad (ii. 2) it is said : The Hangsa (God) sits above the Heavens, It dwells in the Atmosphere, as invoker. It dwells in temples, and as guests It is not far from us. It dwells in man, in Truth, in the ether, in water, mountains,** etc. 5 Amaras— that is, the Devas. 6 xhat is, the other Devis. The same thought is contained in the Bhagavad-Gita, where the Supreme Lord says that “ All worship, to whomsoever directed, reaches Him.** It has been pointed out (Max Muller, '‘India, what It can teach us,** p. 252) that a similar idea is to be found in the Prophet Malachi (i. 14), where the worship of strange gods is accepted as a tribute which in reality falls to Yahweh.

There is none other but Him to meditate upon, to pmy 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 Nya^a ^ or Mudra ; ® wherefore, 0 Kuleshani ! ^ who will strive to seek, shelter elsewhere than with Him ? (53-54) . End of the Second Joyful Message, entitled ‘‘ Introduc¬ tion to the Worship of Brahman,” . position of the planets, the direction of the worshipper's face, have to be regarded, but not so here. ^ Feminine of Kuleshana, a name of Shiva. SHRI DEVI said : spati 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, 0 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 (i"'4). Shri Sadashiva said :

Listen, then, 0 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, In¬ telligent, 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 It^eal nature (7) . That Brahman is known in samadhi®-yoga by those who look upon all ^ spiritual preceptor or director of Brzhaspati, the Deva-guru, who - is the Guru of the Devas. ^ Religious exercises and worship (see Introduction) . ^ Vidhana. 5 Dhyana (see Introduction). ® Ecstasy (see Introduction). things; alike, who are above aU 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 aU things return® (9). That which is known by intuition may also be perceived from these external signsA 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, 0 Adye ! I tell Thee of the Mantroddhara ® of the Supreme Brahman (ii). Utter first the Pra?fava,’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 1 Dvandvatita — ^that is, above or unaffected by tbe contraries, pain and pleasure, heat and cold, etc. 2 Dehatmadhyasa-varjjita, whose ahang-kara (egoism) is destroyed. “ Janmadyasyayata^,’* from which the birth, etc., of it (this world). ^ That is, the same Brahman, who may be known in his inner nature by the real or direct knowledge (sva-rupa-buddhi) of self (which in its essence is It), may also be apprehended through the senses from Its manifestation in the created world. ® Mantroddhara, Mantra+ uddhara. The Mantra resides in the dark womb, whence it must be delivered, brought to light, and made known and infused with consciousness (Chaitanya) . That is, the sacred Mantra Om, or Ong (Brahman), from which all Devas, Vedas, the Sun, Moon, and Stars, and all things, have come, and to which they return (PrawatosAiwi, p. 19) (see Introduction).

® Sat-Chit — ^that is, absolute existence, and absolute knowledge, and which with absolute bliss (Ananda) is the Brahman. 10 “ Ong, the One only Existence and Intelligence, Brahman."' letters.^ If the Pramva 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 Moksfe.^ 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 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 Moksfe,^® rejoices both in this world and the next (17).

^ SandM is the rule of Sanskrit grammar by which final and initial syllables of words coalesce. Thus the words Om Sat Chit Ekam Brahma become the following seven letters, Ong-Sa-chchi-de-kam-Brahma, neither vowels, which, according to the Tantras, are Shakti of the Consonants, nor Visarga, which they call kilaka, being regarded as separate letters. ^ Religious merit (see Introduction) . ^ Wealth, worldly prosperity (vide ibid.) . ^ Desire and its fulfilment (vide ibid.). ° (vide ibid.). ^ Siddha. ^ As in the case of other Mantras (Ari, inimical; Mitra, friendly). Some letters and groups of letters are friendly, and some inimical to others (see Tantrasara, p. 25). ® Kula, Akula. Before initiation it is usual to ascertain whether the Mantra is sva-kula or a-kula — ^that is, whether the Mantra is suit¬ able to the disciple or not. For the procedure to be taken in order to ascertain this, see Tantrasara, p. 25 ; and see verse 88, chap, vii., ® What is here referred to are the Sangskaras of the Mantra, not the ordinary Sangskaras of the worshipper (see Introduction). The ten Mantra-sangskaras are — (i) Janana, (2) Jivana, (3) Ta^Zana, (4) Bodhana, (5) Abhis^eka, (6) Vimalikara^^a, (7) Apyayana, (8) Tarpawa, (9) Dipana, and (10) Gupti. (Gautamiya Tantra, cited in Tantrasara, p. 90.)

Chatur-varga : Piety, Wealth, Fulfilment of desires, and Liberation (see Introduction). The first three are called tri-varga, and all four 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 all 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 an one — yea, and yet more than this, his family is hallowed, and the gladdened spirits of the Pitns^ rejoice with the 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 pmrfa^ 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) chatur-varga (Tri-vargo dharmina-kainarthaish chatur-vargali sa-moksh aiA) . ^ Sacrifices (see Introduction). ^ Forefathers {see ibid.). ^ Pulakanchita-vigraha — ^literally, the hairs of whose body stand erect (frorn sensation of joy). This sensation, whether arising from joy or voluptuousness, is a bhava of the Alangkara-Shastra.

^ Vinda. is cake made of rice, curd, honey, and various kinds of fruits, tila seed, tulasi leaf, offered on kusha grass to the ancestors (Pitn) . to offer at the shrine of VisAwu-pada -pinda. cakes and water to the spirits of their departed ancestors. ® The religious ceremonies performed for the dead for the first time, on the eleventh day for Brahma^^as, thirteenth day for Ks^atriyas, sixteenth day for Vaishyas, and for Shudras on the thirty-first day after death, and repeated annually. The offering of water and til-seed to the Pitris. This is the tarpanam referred to in the text. In Tantrika tarpawa wine is offered to the Shakti. ® Tirtha, places of pilgrimage. ® Recitation of Mantras {vide Introduction) . The Homa, or Fire Sacrifice, is one of the five yajnas (see Introduc¬ tion) prescribed by the Shastras. Clarified butter is poured into the sacred fire as an offering to the Devas, accompanied by Mantras, be¬ ginning with Om and ending with Svaha. It is performed on special occasions, such as the investiture of the sacred thread, marriage, initiation, wata, etc. See Introduction. Listen, 0 Devi 1 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, 0 Devi ! what is there which is unattainable in all the three worlds ? (24) . Against him what can adverse planets or Vetala, Chez^aka, Pishacha, Guhyaka, Bhuta,^ the Matnka, 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 ^ Brahma-maya — literally, becomes Brahman, or the embodiment of Brahman. 2 These and the following are dark, or unclean, or fearful spirits. Vetala is a spirit attendant on Shiva (Demon presiding over corpses). In the Kalika Pura^^a (chap, xlv.) the Muni Aurvva describes Vetala and Bhairava as sons of Shiva by Gauri, who had entered the body of Rani Taravati, wife of Raja Chandra-shekhara. Che^aka, according to Hemachandra, are deva-yoni who serve in Heaven. Pishachas are unclean Deva>yonis. Guhyakas are Deva-yonis, attendants of Kuvera, Deva of Wealth, described in the Kashi-khawc^a. Bhutas are ghosts of all kinds, against which protective Mantras are used. A sample may be found in the Garu^^a Purana, chap, cxcix. 2 There are two kinds of Matnka, the beneficent eight Shaktis — Brahmawl, Karttikeyi, Varahi, VaisA^^avi, Maheshvari, Mahendri, Aindri, and Yami — and the Dakini Matnkas, of terrific aspect and destructive disposition, such as Mukta-keshi, Smitanana, Lola-jihvfi, and others. The Yogini Tantra (Eighth Pa^ala) gives an account of the origin of the latter. At the dissolution, when nothing was left in Shiva but the five elements, He asked His Shakti to find Him a place for them, His own creation having been destroyed. Shakti said that the creation was Hers, and not His, for without Her Shiva is but Shava (corpse).

Shiva then went away in anger, and, going westward, created out of the ashes of His body a demon of huge form. He then returned to Shakti, and took Her with Him to the demon. The latter, on seeing Shakti, was overcome by his lust for Her, and begged of Her to save his life by the gratification of his desire. Shakti assented if he could defeat Her in battle. It was then that Shakti threw out from Herself the terrific Matnkas, who are those referred to in the text

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 aU 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 everexistent One?^ (29). For he is the holy sage and well-wisher, working for the happiness of aU, and, O Devi ! should it be possible to harm such an one who can go in peace? (30). 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

and inner ground of being one. Therefore, a man who seeks to harm a Brahmo pasaka Sadhu harms himself. jnana of the presiding Deva (Adhis^^Aatn-devata) of the Mantra. The “ awakening ” of the Mantra is in the consciousness of the Sadhaka. 2 Vishnu, and so also the commentator on Shankar acharya says : Akara Harirityahurukaro hara uchyate, Makaro brahmawah sangjna jayate prawavastu vai. ^ Brahma, the creative Manifestation of the Supreme Brahman. The three letters A, tJ, M are the component parts of the Prawava, which by the rules of Sandhi become Om.'* This explanation is at variance with the Rudra-yamala Tantra, which says that A is the letter of Brahma, tl that of VisAwu, and M that of Shiva. But the three are one — Eka-murtistrayo deva brahma- vi5^wu-maheshvara^. 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, 0 Supreme Devi! yields the fruit of worship to the worshipper (35). O Devi ! the presiding Devata of the Mantra is the omni¬ present, 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 Ri shi ® of this Mantra . The verse is called AnusAhip,® and its presiding Devata is the Supreme Brahman, Who is without attribute’-® and Who abides in aU things. It avails for the attainment of Dharmma, Artha, Kama, and MoksAa.^’-

Now listen, dear One, whilst I speak to You of Anganyasa’® and Kara-nyasa’® (39-40). 0 great and adorable Devi I the syllable Om, the words Sat, Chit, Ekam, Brahma, should be pronounced over the thumb, the threatening finger,’-'* the middle, nameless,*® and little fingers respec¬ tively, followed in each case by the words Namah, Svaha, ^ Mantra Ciiaitaixya {vide ^ante) . 2 The Mantra, “ seed “ (see Introduction). ^ The Vija of Sarasvati — Devi of vach (speech) — is Aing. ^ Shakti of Brahma, whose Vija is Hring, the immediate or active power or Shakti of creation, ^ Laks^mi — Devi of wealth, consort of VisAwu — ^whose Vija is Shring, ® That is, the Prawava (Ong-kara) is dropped, and the Vija of the Devi is substituted. 7 Great powers (see Introduction) . ® That is, the inspired Teacher by whom it was originally “ seen,“ or “ to whom it was revealed." As each Sukta of the Veda has its Rishi, so has the Mantra. ® A form of metre, that in which this Tantra is written. Nir-guwa. ii See Introduction. ^ The ceremonial touching of various parts of the body (see Intro¬ duction) . 13 The ceremonial touching of the fingers (see ibid.).

1^ J.e., the first, or index finger. 1^ I.e., the fourth, or ring finger. VasAa/, Hung, and VausAa^^ ; and Ong Sachchidekam Brahma should be said over the palm and back of the hand, followed by the Mantra ^hdt (41, 42). 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,® Pramyama^ 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 Pramva or the Mulamantra 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. 0 adored of the Devas ! I have now told Thee of the method of Pra^ayama to be observed in the use of the Brahma-Mantra (44-48). The Sadhaka should then make meditation which accomplishes his desire (49).

1 Namah is a Mantra, used in worshipping a Devata. So *'Namah Shivaya means " Salutation to Shiva."' So also are the other Mantras mentioned. Svaha is the Wife of the Fire-Lord Agni. The Linga Purawa says that Svaha is the Wife of Shiva in the form of Fire. Hence, in the Lalita-sahasra-nama, verse no, the Devi is addressed as Svaha and Svadha. The former Mantra is used in particular in the worship of Fire, and the latter in the oblation of water to Deva and Pitn. Diiferent interpretations of Svaha are given in the Prapanchasara, Taittiriya-Shruti, Samaveda Brahma^za, and Yaska's Nirukta, for which see Bhaskararaya's Commentary on the Lalita, verse no. ^ Vide ante and Introduction. ® “ Ong Sach-chid-ekam Brahma " in the Brahma worship ; in Shakti worship it is the fifteen-syllabled Mantra (Pancha-dashi) — “ Hring Shring ETing Adya Kalika Parameshvari Svaha." Devi is herself the Mula-Mantra (Mula-mantratmika) (Lalita-sahasra-nama, verse 36). ^ The description follows (see Introduction). ^ Recitation of Mantra (see Introduction). 6 This is Puraka. ^ This is Kumbhaka. s This is Rechaka. In the lotus of my heart I contemplate the Divine Intelligence, the Brahman without distinctions and difference, Knowable by Hari, Kara, 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 (53) . 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 ghee^® offered therein. Brah¬ man is both the sacrificial Fire and he who makes the ^ Meditation. ^ I.e,, VisMu, Shiva, and Brahma. 2 Adepts in yoga {vide Introduction) . ^ When He is known, the fear of death passes. ® Sat. ® Chit. S§,yujya, a form of liberation (see Introduction). ® As to these, see Ullasa v, verses 41-42, 142-152.

® Bhu-tattva. Naivedya, offering of eatables. The five elements — (i) Ks^ti, (2) Ap, (3) Tejas, (4) Marut, and (5) Vyoma — are offered in the mental worship with the object of puri¬ fying the gross body of the sadhaka. HaviA, but which also means anything offered into Fire. 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 aU : 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) ; ^ This passage occurs in the Bhagavad-gita, chap, iv., verse 24. The Tantrikas sometimes purify wine with this Mantra, called Sangshodhana (purifying) , the arpawa being the patra, the havi^ being the wine, the Fire being the digestive fire, the sacrificer the sadhaka, and the Brahmakarma the rites of the chakra. The Daw<^ins also use it before taking food. “ ^ See Introduction. ® So in the Bhagavad-gita 'Krishm. tells Arjuna that, whatever he does, he is to ofier it to Him. Water is offered in the palm of the hand or in the sruk. ^ Kavacha, the protective Mantra, which is worn, contained in a metal case round the neck as an amulet. Kavacha means an armour, coat of mail. ^ Sayujya, one of the four transitory states (pada) of salvation — namely, salokya, sarupya, samipya, and sayujya (see Introduction). ® Upadana-karawa — ^that is, material cause, Naimitta-karawa being efficient cause. Beyond all attributes. Dread of the dreadful, Terror of the terrible. Refuge of aU beings, Piirificator of all purificators. Thou alone rulest the high-placed ones,^

Supreme over the supreme, Protector of the Protectors (6i). 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"tn 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, O Devi ! of the five-jewelled hymn, 0 Graceful 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) . ^ Devas, Brahma, and others.

^ Another reading is, Sarvva-rupavinashin, whose form all things are and who art. ^ Pancha-ratna. The hymn is composed of five verses, each of which is regarded as a jewel. ® Brahma-sayujya (see Introduction). * May the Supreme SouH 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 Sadashiva; the verse is anusAifup,® its presiding Devata is the Supreme Brahman, and the object of its use is the attain¬ ment of Dharmma, Artha, Kama, and MoksAa® (69). He who recites this protective Mantra^® after offering it to its Rishi'^'^ attains knowledge of Brahman, and is one imme¬ diately with the Brahman (70). If written on birchbark 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).

^ Paramatma. ^ Parameshvara. ® Jagat-pata. ^ Vibhu ; Sarvva-dnk. ® Vishvatma. ® Chin-maya. See Introduction. The name of the Mantra is Shri-Jagan-mangala. 8 A form of metre. ^ See Introduction, Kavacha (see p. ). The Revealer. Sahashika or Shiva. Siddhi (seejntroduction). 1^ Worshipper (see ihid,). 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 2 (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 Shali-

^ Nir-guwa — i.e., the Unconditioned Brahman (see Introduction). ^ Vachikam kayikam vapi manasang va yathamati, ^ As is done in the ordinary worship of the Devata. At commence¬ ment of worship of the image (pratima), or the gha^a, the avahana Mantra and mudra is said and shown, thus invoking the presence of the Devata,. and at close there is visarjjana (dismissal) Mantra and mudra. In the case of a prati^^^Aita (uninstalled) Devata, the image is also thrown away. ^ Asnato va knta-snano bhukto vapi bubhuk^Aita^, Pujayet Paramatmanam sada nirmmala-manasaA, Bathing is necessary in other worships, as also fasting, but the worship of the Brahman for those competent is simply in spirit and in truth. It is not, however, everyone who is competent for the Brahma -Mantra. It is only for the Brahma-jnani (see verse 132, post). grama/ but nothing which has been consecrated to the Brahman (8o) can be so polluted. If dedicated to Brah¬ man with this Mantra, the worshipper with his people may eat of anything, whether cooked or uncooked (8i). 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 Chawtfala,® or if it be taken fi'om 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 siimers^ 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 ^ Shila. Narayawa-Shila, or SMligrama, the black fossil ammonite found in the Gawd^aka River in Nepal, worshipped as an Emblem of VisMu.

3 One of the lowest and most uncleanly castes. ^ The five great sins (maha-pataka) are: Killing a Brahmana or woman (Brahma-hatya, stri-hatya), drinking of wine (sura-pana, except, in virachara and under the conditions prescribed by it), theft, cohabit¬ ing with wife of Guru or person regarded as Guru — e,g., uncle and aunt, etc. — (gurvangana-gama), and association with people guilty of these sins. The Shyama-rahasya Tantra says that the five Ma-kara destroy all great sins (Maha-pataka-nashana). ® Ashva-medha of the Veda (see the “ Horse Hymns in the Rig-Veda,, Wilson, ii. 112, 12 1 ; also Yajur Veda Madhyandini Shakha, chap. xxii,). mouths. (89) . Wherever the Sadhaka may he, and though he be a Cha«dala,^ he attains to union with the Brahman the very moment he partakes of the nectar^ dedicated to Him (90). Even Brahma«as versed in the Vedanta should take 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 kiU a Brahmajia 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 HeU 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

^ See p. 36. 2 Amnta. 3 Andha-tamisra, one of the Hells. ^ See Introduction. ^ Su5^upti. The meaning is that the Sadhaka acquires merit even when in a state of insensibility. He is continually acquiring merit. ® Ordinarily as regards Svechchhachara, man who does whatever he wants, is greatly blameworthy, as all his actions should be ruled by the Shastras, and not by his wishes. To superior men greater liberty is given. But neither this nor following verses must be taken literally as vidhi-vada, but as stuti-vada, in praise of the Maha-mantra, unless it be understood that for such a worshipper who has acquired so great a degree of perfection his desires and actions are naturally (in conformity with his nature) good. 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 feUow-men, one to whom aU things are indifferent, pure of purpose, free of envy and arrogance, merciful and pure of mind, devoted to the service and seeking the pleasure of his parents, a listener ever to things divine, 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 con¬ trol, he is ever conscious of the nearness of Brahman (99101) . He who is initiated in the Brahma-Mantra wDl 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 win now, O Shambhavi® ! speak to Thee of the duties relating to Sandhya® in the practice of the BrahmaMantra, whereby men acquire that real wealth . which comes to them in the form of Brahman (105). Where¬ soever he may be, and in whatsoever posture,’ the excel¬ lent and well-intentioned sadhaka shall, at morning, noon, and eventide, meditate upon the Brahman in the manner prescribed. Then, 0 Devi ! let him make japa of the Gayatri ® one hundred and eight times. Offering the japa ^ That is, the great Mantra is so efficacious that even if its user omits any rite enjoined by the Shastras, and so commits pratyavaya, it becomes no obstacle to him. ® Tat Sat, or That one which is/’ the Unity, which is the source of all diversity (see Introduction). ^ Yenopayena martyanam loka-yatra prasiddhyate, Tadeva kar3ryam Brahma-jnairidang dharmang sanatanam. Feminine of Shambhu, or Shiva. ' The daily rite of that name (see Introduction). Asana. s Mantra (see Introduction). to the Devata/ let him make obeisance in the way of which I have spoken (106-107). I have now told thee of the sandhya to be used by him in the sadhana ^ of the BrahmaMantra, and by which the worshipper shall become pure of heart (106-108). Listen to Me now. Thou Who art figured with grace, to the Gayatrl,® 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 Moksfe^^ (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 afore¬ said, after meditating upon Him. This is the enjoined morning rites (113)* For Purashchara^a,^^ 0 Beautiful One ! japa of the Mantra should be done thirty-two ^ Whose japa is made ; in this case the Brahman. 2 See Introduction. • ^ Mantra (see Introduction) . ^ I.e., Parameshvaraya, to the Supreme Lord.” ^ ” May we know.” 6 xhe Supreme Essence.” ^ Let us contemplate.” ® ” May that Brahman direct us.”

® That is, towards the attainment of Dharmma, Artha, Kama, and Moksha. This is the Brahma-Gayatri, not the ordinary Vaidika Gayatri. Cf. also Ullasa ix., verse 220. The Chatur-varga (see Introduction). PrataA-kntya (of the Brahman worshipper). The repetition of Mantras as vowed for a particular number of times by the worshipper (see Introduction) 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 w^orship ^ thirty-two times; and Brahma^as should be feasted four times^ (114-115) . In Purashchara^a® 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

^ Havana — i.e., the Homa sacrifice. ^ Tarpawa. ^ Abhi^^eka (with water) . ^ According to note of Jaganmohana Tarkalangkara. ^ That is, Brahma-Purashcharawa. ® See Introduction. ^ Stotra. ® Kavacha. ® See Introduction. ^ Mudra, derived from mud =to please ; the disposing in different ways of various parts of the body (see Introduction) . The recitation referred to in the text is of two kinds : Setu, which literally means a bridge, is ordinarily the Mantra ; Om, recited at the commencement or end of japa, though the Setu may vary with the Devata worshipped (see Shaktananda-tarangini, chap. x.). One of the manifestations of Ga?«esha. In this form he robs the worshipper of the fruits of his devotions. He is therefore placated before worship. But this, as the text points out, is unnecessary for the worshipper of Brahman, whom Ga^esha cannot harm. Other ceremonies must be preceded by Sangkalpa, the rule being : manasa sangkalpayet : vacha abhilapet : karma^a chopapadayet. (Let there be resolve in mind, the expression of that resolve by word, and the carrying out of that expressed resolve by act.) This is not necessary in Brahman worship (see Introduction). omission, the use of this great Mantra is the remedy therefor (121). In this terrible and sinful Age^ devoid of tapas 2 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, 0 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 yogaA Incapable, too, are they of suffering and im¬ patient of the austerities of yoga. For the happiness and liberation of such have been ordained the Way of Brahman (124-125). 0 Devi ! verily and verily I say to You that in this Age there is no other way to happiness and libera¬ tion than that by initiation in Brahma-Mantra ; I again say to You there is no other way (126). The rule in aU 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 : 0 merciful one ! Lord of the distressed !' to thee I have come for protection : cast then the shadows of thy ^ Kali Yuga. 2 ggg Introduction. Kalau anna-gata-prauah.. In the Kali Age, life is dependent on food ; whereas in the DvSpara, Treta, and Satya Ages life was centred in the blood, bones, and marrow respectively. ^ Samadhi. ® Prata^-Kn'tya =Moming duty, bathing, etc. (see verse 113, ante). ® Tri-sandhya is the usual expression (see Introduction). Puja — i.e., worship of the Deva with offerings and ceremonies. 42 Tx4NTRA OF THE GREAT LIBERATION lotus-like feet over my head, oh thou whose wealth is fame^ (130). Having thus with all his powers prayed to and wor¬ shipped his Guru, let the disciple remain before him in silence with folded hands (131). The Guru will then 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 RisAi-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 Brahmam, or into the left ear if he be of another caste (135). 0 Kalika® ! I have now described the manner in which instructions in Brahma-Mantra should be given. F or this there is no need of puj a, 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). receive the Mantra, and this is done by watching his demeanour and character, etc. 3 Sat-shis/zya. The Mantra is given to the Sat-shis^ya, and not otherwise. ^ That is, the Brahma-jnanL ® See Introduction. ® Is/2/a-siddhi= fulfilment of disciple's desire. 7 See Introduction. s j^all. ® See Introduction. In ordinary worship, Sangkalpa must be performed with durvva grass, flower, rice, sandal-paste, haritaki, tila-seed, which, at the con¬ clusion of the Sangkalpa-Mantra, are poured into the

Let the excellent disciple on rising make an offering of his own self, money or a fruit, as he may afford. Remain¬ ing 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, O Deveshi ! for such an one to practise various kinds of sadhana^ ? O Dearest One ! I have now briefly told You of the initiation into the Brahma-Mantra (140). For such initiation the merciful mood of the Guru is alone necessary (141). The worship¬ per of the Divine Power,~ of Shiva, ^ of the Sun, ^ of Yishnu,^ Ga^esha,® Brahma ^as versed in the Vedas'^ and all other castes may be initiated (142). It is by the grace of this Mantra, 0 Devi ! that I have become the Deva of Devas, have conquered Death, and have become the Guru of the w'hole 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 BrahmarsMs,^ who taught it to the Devas.^® From these the DevarsAis^^ learnt it. The Sages learnt it of these last, and royal

^ See Introduction. ^ Shaktas= worshippers of Shakti. 2 Shaivas. ^ Sauras. ^ Vais^wavas. ® Ga^^apatyas. Vipras. The stages in the life of a Brahma^za are Shudra by birth, Dvi-ja (= twice born) after the Upanayana ceremony, Vipra when he is versed in Vedic knowledge, and Brahmaz^a when he has the know¬ ledge of the Brahman. In the true sense anyone who knows the Brahman is Brahmana, as the case of Vishvamitra illustrates. ® Of the Tri-murti. ^ BrahmarsAis (see Introduction). Such as Indra and others. Munis, Vyasa, and others. He whose heart is not distressed in adversity, in whom all joy in prosperity is lost, from whom passion, fear, and wrath have passed away, he is called a Muni fixed in meditation {Bhagavad-gita,*chap. ii., verse 56). A more specific definition is Manan§,t muniruchyate (a Muni is so called on account of his manana) — ^that is, of his thought, reasoning, and independent in¬ vestigation, which follows on hearing, or shravawa, and which is itself followed by nidhidhyasana, or profound contemplation on the 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 hesita¬ tion 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 2 (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 successful 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 Brahmawas and other castes who pray with the BrahmaMantra should be respected and worshipped as being the greatest of their respective classes (150).

Brahmawas at once become like those who have con¬ quered their passions,^ and lower castes become equal to Brahmawas : therefore let aU worship those initiate in the Brahma-Mantra, and thus possessed of Divine know¬ ledge (151) . They who slight them are as wicked as the slayers of Brahmawas, and go to a terrible Hell, where they conclusion (siddhanta) arrived at after shravawa and manana (see Introduction). ^ RajarsMs (see Introduction). the rules laid down in others. Thus the Yogini Tantra forbids initia¬ tion by father — ^at any rate, as regards Shakti-Mantra — ^maternal uncle, and younger brother. Siddhas or adepts in the Mantra are exempted from the prohibition. Similarly, the Rudra-yamala Tantra, which also prohibits initiation of daughter by father, and states that the husband should not initiate his wife unless he be himself Mantrasiddha (adept), in which case he may initiate her, not as putrika, but as Shakti. The Bhairavi Tantra also permits initiation by the Guru in his own Mantra. 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 kiUing a woman or bringing about an abortion (153). As men by initiation in the Brahma-Mantra become freed of aU 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.” 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 (i). 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, O 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 his, is fit to speak of it, from its beginning to its end, and in aU its detail agreeable as it is to Me and beneficent to all humanity ? (7).

Hearing the words of the Devi, the Deva of Devas, ^ Natha, also a name of Shiva. 2 Tejas, which also connotes brilliance and energy. 3 Buddhi. ^ Aishvaryya, which also connotes dominion and superhuman power, s Brahma-sayujya (see Introduction). 8 A name of Shiva ; from Sham (happiness, bliss, beatitude), and bhu (to be). He Who is and grants happiness (see Introduction). Husband of Parvati/ was delighted, and spoke to Her thus : (8) Shri Sadashiva said : Listen, O Thou of high fortune and destiny, to the reasons why Thou shouldst be worshipped, and how thereby the individual becomes united with the Brah¬ man (9) . Thou art the only Para Prakrit! ® of the Supreme Soul® Brahman, and from Thee has sprung the whole Universe— 0 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 (ii). Thou art the Original of aU the manifestations® ; Thou art the birth¬ place of even Us®; Thou knowest the whole world, yet none know Thee (12). Thou art Kali, Tarim, Durga, SAo^fashi, Bhuvaneshvari, DhumavatiF Thou art Bagala, Bhairavi, and Chhinnamastaka.® Thou art Anna-purm,® Vagdew,^® Kamalalaya.^^ Thou art the Image or Embodiment of all the

2 The Para Praknti and Paramatma are united in the one (see Introduction) . 3 Paramatma. Bharati explains the word as follows : Parama=He Who is possessed of the Supreme Maya or Shakti ; and Atma=He Who exists in all things. * Mahadadi, the Tattva Mahat (intelligence), and the others of the Sankhya Philosophy. This word does not, as is sometimes supposed, mean great (mahat), but is derived from the Vedic “ mahas/’ or maghas,’' which means jyoti^,’' or light.'* s That is, the Dasha-Mahavidya. The Devi as Kali, Tara, Chhinnamasta, Dhumavati, Shodashl, Bhuvaneshvari, Bagala, Kamala, Matangi, Bhairavi — ^names sometimes written on the Namavali, or chudder, worn by the pious (see Introduction) . ® Brahma, Yishrni, and Shiva. Devi ; as to others, see Introduction. ^ See Introduction. ® The Devi as Dispenser of food ; an Image addressed by Shangkaracharya as the Devi bountiful. Devi of speech, wisdom, knowledge, science, art, eloquence, music — that is, Sarasvati, a Wife of Brahma, LaksAmi, spouse of VisMu, “ Who lives in the lotus." Shaktis^ and of aU 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 boldest 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 attainrnent, but the practices relating to Vira-sadhana ® 5deld visible fruit (19).

In this Kali Age, O Devi ! success is achieved by Kaulika worship'^ alone, and therefore should it be per¬ formed 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 ^ The energy or active power of a Deva, worshipped as His wife under various names. Each Deva necessarily has His Shakti (see Introduction). 2 A class of Asuras or Demons, sons of Danu, daughter of Daks^^a, and Kashyapa. There are sixty-one, of which eighteen are principal. 3 See Introduction. ^ Diagrams (see Introduction). s That is,. the Pashu, Vira, and Divya dispositions (see Introduction) . ® The worship suited to men in whom the passionate guna (rajas) prevails. 7 Kulachara. ® Jivanmukta (see Introduction). ^ For ’him who is endowed with Brahma-jnana, who sees the Brah¬ man in everything, there is no distinction. Jnanena medhyam akhilam amedhyang jnanato bhavet, Brahma-jnane samutpanne medhyamedhyang na vidyate.

that the Brahman is in all things and eternal, what is there that can be impure ? (23) . Thou art the Image of aU, and above all Thou art the Mother of all. If Thou art pleased, 0 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^ do^vn to the gross elements,^ has been created by Thee, since Brahman Cause of aU 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).

^ Mahat-tattva, intelligence (see Introduction). ^ Earth, water, fire, air, and ether. ® Nimitta — that is. Instrumental or Efficient Cause, as opposed to upadana or Material Cause. Praknti is the latter, w^hilst Purus^a is the former. Praknti cannot move without the Puru5//a. The prox¬ imity of the latter affects the rajaA-guwa or stirring passionate quality in Praknti, and with this stirring the Evolution of matter commences. Under the influence of the gaze of PurusAa, Praknti commences the world dance. ^ Nirlipta, as a drop of water on the lotus-leaf. ^ Maha-yogini. Maha-yogin is a title of Shiva. ® Ichchha. A form of Shiva as the Destroyer, under which He is represented as of a black colour of terrific aspect. The term comes from Maha = Great, and Kala=to swallow ® -Kalanat sarvva-bhutanam - ^by reason of His devouring all gross or material existence. 9 Adya Kalika. 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, O Gentle One ! that whatsoever fruit is attained by initiation in the Brahma-Mantra, the same may be had by the worship of Thee (35).

According to the differences in place, time, and capacity of the worshippers I have, O Devi ! in some of the Tantras spoken of secret worship suited to their respective customs and dispositions (36). Where men perform that worship which they are privileged^ to perform, there they partici¬ pate 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). ^ Primeval Kali. ^ See Introduction. Vai^Awava should not follow Shaiva practice, and only a Kaulika Tantrika is privileged to perform its rites. By yatra, Bharati says, is meant either secret or overt worship. Man’s mode of worship, it is said, should be according to his privileges {adhik^ra, or competency), and it is only if he worships within his adhikdra that he will enjoy the fruit of his worship, and thereby be freed from his sins and attain liberation.

^ Bahu“janmarjjitaih punyaih kulachare matirbhavet, kulachare^^a putatma saks/>achchhivamayo bhavet. ® See Introduction. ® Kliula Tantrika. with enjo3nnent (see Introduction). So also the Rudra-yamala and the Mangala-raja-stava say: “Where there is worldly enjoyment. If one honours but one man versed in the know¬ ledge of the essence of Kula doctrine/ then aU the Devas and De\ns 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 Cha^iifala versed in the knowledge of Kaulika doctrine excels a Brahmawa, and a Brahmam who is wanting in such knowledge is beneath even a ChawdlaJa^ (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 teUing Thee the truth, O Devil Lay it to the heart and ponder over it. There is no doctrine superior to the Kaulika doctrine, the most excellent of aU (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 wiU be no Pashus, and aU men on earth wiU be followers of the Kaulika doctrine (46). O Vararohe® ! know that when

there is no liberation ; where there is liberation, there is no worldly enjoyment. But in the case of excellent devotees of Shri-sundari both liberation and enjoyment are in their hands.*" 1 He who acquires divine knowledge (Brahma-tattva) becomes no longer subject to change ; the bond which holds him to worldly things is cut. The Kula-tattva-jna is one versed in the knowledge of Kula, which means here Brahma, and Kula means Brahma Sanatanam, as the Kularnava Tantra states : '' Na kulang kulamityahuh kulang Brahma Sanatanam **• — ix., by Kula is not meant family dignity, but itie Sanatanam Brahma. It is also said : Kulang Kuw4?alini shaktir — akulang tu Maheshvara.** Kundali is Kula, for She is Shakti and Chaitanya, and Brahman is Chaitanya and Shakti. ground, bone collecting, and the like. Their touch is pollution. Yasyanu5^^/iana-i^trewa Brahma-jnani naro bhavet. s A title of respect, but also means as here, oh ! beauteous one (on ■with beautiful hips). Vedic and Puramc initiations cease then the Kali Age has become strong (47). O Shive ! O Peaceful One! when virtue and vice are no longer judged by the Vedic rules, then know that the Kali Age has become strong (48).

O Sovereign Mistress of Kaula doctrine ! when the Heavenly 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, oppres¬ sors 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 hquor 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 wme and the hke could be taken, so they may be taken in the Kali Age in accordance with the Kaulika Dharmma® (56) •

1 The Ganges — Ganga. English, the term Arya, according to Hindu notions, being confined to the people of Aryavarta. of respect. Thus mother and father are called Mahaguru, and the husband is Mahaguru of the wife. ♦ ^ This eating and drinking is the eating and drinking of non-Kaulas. (see next verse) . 6 Tantrika doctrine of the Kaulas, or Kulachara. 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 Kaulika Yogi 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

^ Tantrika doctrine of the Kaulas, or Kulachara. 2 Tattva, meat, fish, wine, parched food, and woman after purifica¬ tion by the Tantrika ritual (shodhana) . ® Sadhu, such as practise Shmashana Sadhana (worship in the crema¬ tion-ground) , Shava Sadhana (worship seated on a corpse), etc. ® Nana-vesha-dharah — literally, having difierent dress or sectarian marks, etc. This is often understood to mean that the Vamacharis’s open professions are different from, and help to conceal their adherence to, the secret doctrine. But the true meaning is said to be, not that the Kaula is enjoined to practise hypocrisy, but that a man may be a Shakta at heart, whatever his apparent sect may be. Thus there are Gossains who are known to be Vais^wavas, but who are in fact Shakteyas. C/. Nitya Tantra, chap. iii. ; also Niruttara Tantra, chap. i. ; also Tantra-sara, Kulachara- Prakarawa, which says : “ Shaktas in their heart and outwardly Shaivas, and in assemblies as Vais^mvas ; the Kaulas go about in this world in different guises.*' The reference is made to assemblies,’* because Vais/tmvas worship in assemblies. 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 A 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, Kauladravya^ 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, 0 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^ (69). The slaves of 1 Vrata (see Introduction). ^ Tarpawa [ibid.). ^ Vide ante. ^ Sangskaxa (see post, verses 83-90, and Chapter IX.). s The Garbhadhana ceremony, from garbha (womb) and adhana (placing upon), described in Chapter IX., verse 107. 6 Shraddha (see p. 26, note 6) . 7 The tattva is ordinarily used^in the sense of Pancha-ma-kara, as in verse 60, but the commentator Bharati says that Kula-dravya here refers to these, and that in this context Kula-tattva are five kinds of Tantrika “ flowers — ^\dz., (i) Vajra-pus^pa, (2) Svayambhu-kusuma, (3) Kunda-pusApa, (4) Gola-pusApa, (5) Sarvva-kalika-pusApa. The word ‘" flower is (as in English) used symbolically for the ntu, as to which see Chapter V., verse 174, where the meaning of (2), (3), (4) is given. Sarvva-kalika-pusApa, which literally means “ the flower of all seasons,’" is of any Mnd — ^that is, is not, as in (2), (3), (4), confined to the ntu which first appears and of any woman. According to KulachuiZamam No. (i) is used in drawing on a plate of gold the Tantra of Tara.

® As to Yoga, see Introduction. ^ Apare tu yuge devi puwyam papancha manasam Nnwam-asit kalau pu^yang kevalang na tu dusA-kntam. The shloka is stuti-vada, and means that in former Ages men's inten¬ tions had result in good or evil as they wished, but in the present Age, whilst good intentions are quickly realized, from bad intentions evil is slow to result ; for the Kali Age, though a degraded Age, is also a favoured one. The child himself may be a weakling, but the greater its infirmities the greater the Mother’s help and favours. the Kali Age, on the other hand, are those who know not Kulachara/ and who are ever untruthful and the perse¬ cutors of others (70). They too are the slaves of the Kali x4ge 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, 0 Gentle One ! and out of love, 0 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 truth¬ ful (73). 0 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 truthfuUy and without conceal¬ ment'^ (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 ^ Vide ante. 2 Dharmma (see Introduction) . 2 Satya-dharmma {vide ibid.). ^ Recitation (see Introduction). ® Austerities (see Introduction). ® Kulachara. Vide ante, note to verse 63, and Niruttara Tantra, chap. i. “ Ratrau kula-kriya kuryyat, diva kuryyat cha vaidikim (In the day do the Vaidika and in the night the Kaulika rites — a rule of Virachara only), as Pashus are, however, prohibited from performing sadhana at night, as all such sadhana connotes maithuna — ^ratrau naiva yajed Deving sandhyayang vaparanhake (Nitya Tantra) . It is said * ‘ at night ' ’ not for concealment, but as denoting the particular form of worship then done.

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 (8i). 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). 0 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 libera¬ tion ? (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 ^ This is an ordinance abrogating during the period mentioned the law of secrecy, which had governed the Tantrika Virachara ritual when the Vaidikachara was in greater force. 2 Austerity, etc. (see Introduction). ^ Kuleshvari. ^ Ashrama (see Introduction). ^ Dik5^a (ibid.). ^ Puja (ibid.), ^ Japa {ibid). ® Homa (ibid.). ^ Purashchara^^a (ibid.). Vrata (ibid.). u Udvaha. For this and the followiig, see Introduction. Chuda-karawa. In all castes the shikha or tuft at the back of the head is kept. The KsAatriya preserves also the kaka-paksAa. Mnta-kntya, or mnta-kntya. Shraddha. As at Gaya, Prayaga. 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, weUs, 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 w^at ought not to be done, and in determining what ought to be rejected and what ought to be adopted (87-90). Should one not foUow the ritual ordained, whether from ignorance, wickedness, or irrever¬ ence, then one is disqualified for aU 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 Leva 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 obser¬ vances in other ways, is a great sinner (94). The man

^ Vris^otsarga, Shxaddha of the second degree, the first being Danasagara (Ocean of gifts) ; the third is Chandana-dhenn (Sandal-wood and Cows), which is performed only for women who leave surviving their husbands and sons ; the fourth is Tila-kanchana (Tilseed and Gold). ^ Sharadotsava =the Durga Puja, in autumn, the vernal worship being called Vasanti, 3 Yatra. ^ Gnha-pravesha — ^that is, entering into a house for the first time to live there. ^ See Chapter XIII., post, verse 166. ® Tithi. ^ Gnharambha= beginning to build a house, la3dng the foundation of a house. ® Prati5>^/^a. ^ Feminine of Mahesha = Great Lord. They should be poured on Fire. A title of the Devi, meaning Mother of the Universe (see Lalitasahasra-nama, verse 69) . Devi is also called Holy Mother (Shri-mata) (see Introduction) . 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 Brahma ;^a, and similarly by being invested with the sacred thread he is degraded.^ He merely wears the thread, and is lower than a Chaf^iala® (96), and so too the woman who is married according to other ways than Mine is to be despised, and, O Sovereign Mistress of the 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 wiU the Pitns® 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 Pitns^® (loi). The water offered by him is like blood, and the funeral cake like dung. Let the mortal then follow with great 2 Vratya = a degraded or disqualified Brahmana. 3 See p. 36, note 3. ^ Kula-nayika, used here in this sense (Mistress of the Tantrikas), though ordinarily denoting the woman worshipped as Shakti in Latasadhana hy Vamacharis. ^ Maithuna purchased at a price (Kraya-knta maithuna) is greatly condemned. ® The departed Spirits of the Ancestors (see Introduction) . Kanina = son of an unmarried woman. Kanina^ kanyaka-jato matamaha-suto mata^ (Yajnavalkya). ® Tantrika (see Introduction). ® Shiva. The departed Spirits of the Ancestors (see p. 6, note 10), for whose spiritual benefit Shraddha is performed. 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 perform¬ ance of daily and occasional duties in the manner spoken of by Me is the same as wwshipping Thee (105). Listen, 0 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 Prakfiti.” ^ Title of Shiva (see p. 5, note 3, and Introduction). 2 Maheshani, feminine of Maheshana, title of Shiva. ^ Mystic Diagrams (see ibid,). 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 aU 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 shah speak of that which is dearer to Me than even life itself (5). To ah sufferings it brings relief. It wards off ah 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

i That is, Primordial Supreme Shakti. ^ Sarvva-shakti-svarupi^ei. ^ Tava shaktya. ^ ShaktaA. ^ See Introduction. ® As to the specific meaning of these terms, which, speaking generally, mean worship, see Introduction. ^ See Introduction. ® See ibid, ® Sangyama (see Introduction as to Vrata). 10 See p. 24, note 6, ante. TANTRA OF THE GREAT LIBERATION 6i Mantra, the mere hearing of which liberates man from future births while yet living’- (9). By placing “ Prawesha ” on “ Taijasa,” and adding to it “ Bherunia ” and the Vindu, the first Vija^ is formed.® After this, proceed to the second (10). By placing “ Sandhya ” on “ Rakta,” and adding to it “ Vamanetra ” and Vindu, the second Mantra is formed.^ Now listen, 0 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 wor¬ shippers : 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).

^ Jivanmukta (see Introduction). 2 Or Mantra (see Introduction). 3 Prawesha means “ the Lord of Life/' and signifies the letter Ha. Ha-kaxa may mean either Vishnu or Shiva, or the latter alone, accord¬ ing to the Mantra-bhidhana. Ha-kara is the VIja of Akasha (Vyoma) — Shiva being Mahakasha-rupi, the Great Ether Self. Taijasa (tejas) means Fire, and signifies the letter Ra (Rang being the Vija of Fire). Bheru^e^a, an attendant of Durga, signifies the long vowel i. Thus, Ha+Ra=Hra+i=Hri-hthe Vindu (point or sign Anusvara) =Hring. ^ Sandhya =Sha, Rakta— Ra, Vama-Netra=the long vowel i, and Vindu is the point Anusvara. Thus, Sha-f Ra— Shra+i=ShrI-f the Vindu = Shring. ® Praja-pati, or Brahma, Lord of creation = Ka; Dipa, or Fire (whose Vija is Rang)=Ra,* Govinda =long vowel i; and Vindu is the sign Anusvara. Thus, Ka+ Ra=Kxa4*i=Kri-4- Vindu = Kring. ® Title of the Great Devi, as the Supreme Lord. 7 Wife of Vahni=Fire — ^that is, the word Svaha," used in making oblation to Fire or at the conclusion of the feminine Mantra (see post) . ® That is, Hring, Shring, Kring Pa-ra-me-shva-ri, Sva-ha. The vowels are the Shakti of the consonants, which cannot be uttered without them. Therefore, consonant and vowel annexed are treated as one letter.

® Vidya is the feminine Mantra, the sex of the Mantra changing with that of its presiding Deva. The Saxada-tilaka says that if a Mantra is followed by Hung or Pha^, it is a masculine Mantra (Purus^a ; PungMantra) . Those which end with Svaha are feminine, and those ending with Nama^ are neuter. Sarvva-vidyamayi, or the soul of all Vidyas (Hari-harananda Bharati). All the Vidyas are included in it (Tarkalangkara) . The most excellent worshipper should for the attain¬ ment of wealth and aU his desires make Japa of each or aU of the first three Vijas’- (14). By omitting the first three Vija 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 SAo^^ashi,^® and is concealed in aU the Tantras. If it be prefixed by the Vija of Vadhfii® or by the Pramva,^^ two Mantras of seventeen letters each are formed^® (17).