{"collection":"tantra","html_url":"https://unchartedknowledge.5gfusion.net/browse/tantra/htk/htk03.htm","path":"tantra/htk/htk03.htm","source_url":"https://sacred-texts.com/tantra/htk/htk03.htm","text":"Hymn to Kali, by Arthur Avalon (Sir John George Woodroffe), [1922]\nTHIS celebrated Kaula Stotra, which is now translated from the Sanskrit for the first time, is attributed to Mah\u0101k\u0101la Himself. The Text used is that of the edition published at Calcutta in 1899 by the Sanskrit Press Depository, with a commentary in Sanskrit by the late Mah\u0101mahop\u0101dhy\u0101ya K\u1e5b\u1e63h\u1e47an\u0101tha Ny\u0101ya-pa\u00f1c\u0101nana, who was both very learned in Tantra-\u015a\u0101stra and faithful to his Dharma. He thus refused the offer of a good Government Post made to him personally by a former Lieutenant-Governor on the ground that he would not accept money for imparting knowledge.\nSome variants in reading are supplied by this commentator. I am indebted to him for the Notes, or substance of the notes, marked K. B. To these I have added others, both in English and Sanskrit explaining matters and allusions familiar doubtless to those for whom the original was designed, but not so to the English or even ordinary Indian reader. I have also referred to the edition of the Stotra published by Ga\u1e47e\u015ba-Candra-Gho\u1e63a at Calcutta in 1891, with a translation in Bengali by Gurun\u0101tha Vidy\u0101nidhi, and commentary by Durg\u0101r\u0101ma-Siddh\u0101ntav\u0101g\u012b\u015ba Bhatt\u0101c\u0101rya. I publish for the first time Vimal\u0101nanda-Sv\u0101m\u012b's Commentary to which I again refer later. When in this Introduction or in the Commentary I have not mentioned these two works my authorities are the Tantras or T\u0101ntrik works which I cite, or. the information I have gathered from those whom I have consulted.\nOne of the chief features of this Stotra is that it gives the mantroddh\u0101ra of the Dakshina-K\u0101lik\u0101. It not only gives us the Dhy\u0101na, Yantra, S\u0101dhana and Svar\u016bpa-varnan\u0101 of the Mah\u0101dev\u012b, but it also contains the chief Mantras of Dak\u1e63i\u1e47ak\u0101lik\u0101. The adjective \"Tava manu-samuddhara\u1e47ajanu\" qualifying \"idam stotram\" in \u015aloka 21 expressly states this fact.\nAmong the various Mantras of Dak\u1e63i\u1e47\u0101 K\u0101lik\u0101 the greatest is the \"Vidy\u0101-r\u0101j\u00f1\u012b\" consisting of 22 syllables (Dv\u0101vi\u1e41s\u0101k\u1e63ar\u012b). This mantra gives the fullest and the truest symbol of the Svar\u016bpa of Her. This mantra is contained in the first five \u015alokas.\n| The | first | \u015aloka | contains | Kr\u012b\u1e41, Kr\u012b\u1e41, Kr\u012b\u1e41 | (3 ak\u1e63aras) | \n| | 2nd | \u201e | \u201e | H\u016b\u1e41, H\u016b\u1e41 | (2 \u201e ) | \n| | 3rd | \u201e | \u201e | Hr\u012b\u1e41, Hr\u012b\u1e41 | (2 \u201e ) | \n| | 4th | \u201e | \u201e | Dak\u1e63ine K\u0101like | (6 \u201e ) | \n| | 5th | \u201e | \u201e | Kr\u012b\u1e41, Kr\u012b\u1e41, Kr\u012b\u1e41, H\u016b\u1e41, H\u016b\u1e41, Hr\u012b\u1e41, Kr\u012b\u1e41, Sv\u0101h\u0101 | (9 ak\u1e63aras) | \nSo the first five \u015alokas give us altogether 22 ak\u1e63aras i.e. the full Vidy\u0101r\u0101j\u00f1\u012b.\nIn Vimal\u0101nanda-Sv\u0101m\u012b's T\u012bk\u0101 of the 5th \u015aloka in the revised Sanskrit text he has proved by quotations from the 9th patala of \u015a\u0101kt\u0101nanda-tarangi\u1e47\u012b that this 22-syllabled mantra is the full and true representation of the Svar\u016bpa of the Mah\u0101dev\u012b. See the quotation which begins with\nand ends with\nThe words \"Svar\u016bpa\u1e41\" (5th sl.) and \"Sakala\u1e41\" (6th sl.) point to this Vidy\u0101r\u0101j\u00f1\u012b. After the full Vidy\u0101-r\u0101j\u00f1\u012b has\nbeen given in the first five \u015alokas, the 6th \u015aloka gives the various other Mantras of less importance and significance\u2014ranging from one syllabled to nine-syllabled, 15-syllabled, 21-syllabled and so forth.\nThis Mantroddh\u0101ra has been made following the authority of K\u0101lik\u0101-\u015bruti, Niruttara-Tantra and other Tantras. Many commentators, however, have apparently in the view of Vimal\u0101nanda failed to consult the above authorities, and have thus fallen into errors and have given a different Mantroddh\u0101ra. Some take the 1st \u015aloka to give a one-syllabled mantra, the 2nd sloka as also the 3rd, two two-syllabled mantras, the 5th a nine-syllabled one and so on: a view which it is contended is opposite to such passages as \"atha haina\u1e41 brahmarandhre brahma-svar\u016bpin\u012bm \u0101pnoti . . . . . . . . . . b\u1e5bhad-bh\u0101nu-j\u0101y\u0101\u1e41 uccaret\" in the 1st S\u016bkta of K\u0101likopani\u1e63ad; or passages in Niruttara-Tantra (Ch. II) beginning with \"Atha vaksye Kule\u015b\u0101ni Dak\u1e63in\u0101-kalik\u0101-manu\u1e41\" and ending with \"Sarva-mantra-may\u012b vidy\u0101 s\u1e5b\u1e63ti-sthityanta-k\u0101ri\u1e47\u012b.\" The Sv\u0101m\u012b further refers me to the end of the K\u0101likopani\u1e63ad where dealing with the various Mantras of the Dak\u1e63i\u1e47a-K\u0101lik\u0101 it is said \"Atha sarv\u0101m vidy\u0101m prathama\u1e41 eka\u1e41 dvaya\u1e41 v\u0101 traya\u1e41 v\u0101 n\u0101matrayaputita\u1e41 v\u0101 k\u1e5btv\u0101 japet.\" The great T\u0101ntrik P\u016br\u1e47\u0101nanda Giri explaining the passage says \"Sarv\u0101m vidy\u0101m-iti p\u016brvoktadv\u0101vim\u015batyak\u1e63ary\u0101h prathama b\u012bja\u1e41 v\u0101 b\u012bja-dvaya\u1e41 v\u0101 etc. (vide \u015ay\u0101m\u0101-rahasya\u1e41, Rasikamohan's edition, p. 36.)\nFrom the above consideration, it is clear that at the very beginning in the first 5 \u015alokas the 22-syllabled Mantra is given and then the others. It may be added here that the fact of Mah\u0101k\u0101la's composing the Hymn in 22 \u015alokas not more nor less\u2014is also an indication of the correctness of the Sv\u0101m\u012b's view, who, in further support of it cites 5 \u015alokas dealing with the Mantroddh\u0101ra from the Krama-stava of the\n[paragraph continues] Dak\u1e63i\u1e47a-K\u0101lik\u0101 under the first 5 \u015alokas of the Karp\u016br\u0101di, which will be found in the printed text.\nIn course of revising his Vy\u0101khy\u0101 Vimal\u0101nanda-Sv\u0101m\u012b has in the first six \u015alokas given good grounds to prove that the Stotra not only contains the Mantroddh\u0101ra and the S\u0101dhana of \u015ar\u012b-\u015ar\u012b-Dak\u1e63ina-K\u0101lik\u0101 but also in it are given the Mantras and Rahasyap\u016bj\u0101 of \u015ari-\u015ari-T\u0101r\u0101 and \u015ar\u012b-\u015ar\u012b-Tripura-sundar\u012b.\nIn addition to the Mantroddh\u0101ra the following matters are contained in the Stotra.\n| | No. of Slokas | \n| Dhy\u0101na | 1, 2, 3, 4, 5, 6, 7, 8, 11 | \n| Yantra | 18 | \n| S\u0101dhana | 10, 11, 15, 16, 17, 18, 19, 20 | \n| Madya | 13 | \n| M\u0101\u1e41sa | 19 | \n| Maithuna | 10 | \n| Phala-\u015aruti | 21, 22 | \n| The \u015alokas 9, 12, 14 contain stuti only. | | \n\u015alokas 10, 15-18, 20 refer to the T\u0101ntrik v\u012br\u0101c\u0101ras\u0101dhana. V\u012br\u0101c\u0101ra is for the class of s\u0101dhaka who are v\u012brabh\u0101va and abhi\u1e63ikta. To those who follow pa\u015bv\u0101c\u0101ra this ritual is strictly forbidden. The nature of the rahasyap\u016bj\u0101 is indicated in the text, to which I have added an explanatory commentary in English and Sanskrit.\nTo the Pa\u015bu, s\u0101dhana by night is prohibited, for it connotes in \u015a\u0101kta-s\u0101dhana, worship with the Pa\u00f1catattva. The Pa\u015bu is still bound by the p\u0101\u015ba (bonds) of desire, etc., and he is, therefore, not adhik\u0101r\u012b, for that which, if undertaken by the unfit, will only make these bonds stronger. For him, on the contrary, there are severe restrictions in this matter, for, as the \u015a\u0101ktakrama cited by the commentator says, \"Maithuna\u1e41 tatkath\u0101l\u0101pa\u1e41 tadgo\u1e63\u1e6dh\u012b\u1e41 parivarjayet.\"\n[paragraph continues] (The Pa\u015bu should avoid maithuna, conversation on the subject, and the like.) The Pa\u015bu should avoid the eight forms of maithuna known as a\u1e63t\u0101\u1e45ga maithuna\u2014viz., smara\u1e47a\u1e41 (thinking upon it), k\u012brtanam (talking of it), kelih (play with women), prek\u1e63a\u1e47am (looking upon women), guhyabh\u0101\u1e63a\u1e47a\u1e41 (talk in private with women), sa\u1e41kalpah (wish or resolve for maithuna), adhyavas\u0101yah (determination towards it), as well as kriy\u0101ni\u1e63pattih (actual accomplishment). The Nity\u0101 Tantra, which the commentator cites, says: \"R\u0101trau naiva yajed devi\u1e41 sandhy\u0101y\u0101\u1e41 v\u0101\u2019par\u0101hnake\"\u2014\"He (the Pa\u015bu should never worship the Dev\u012b during the latter part of the day or in the evening or at night.\" To this, from amongst many other authorities, I may add the Svatantra, which says that the Pa\u015bubh\u0101va S\u0101dhaka should do one lakh of japa in day time and that a V\u012bra devoted to his own \u0100c\u0101ra should do one lakh of japa at night;\nIn connection with this verse I must observe that in the notes to verse 20 it is said that the first half of the 20th \u015aloka is meant for \"Pa\u015bus\u0101dhakas\" and that the 2nd half refers to the \"p\u016br\u1e47\u0101bhi\u1e63iktav\u012bras\u0101dhaka,\" as also that the word \"para\u1e41\" (afterwards) means and refers to the time when the \u2018Pa\u015bu\u2019 having received abhi\u1e63eka enters v\u012br\u0101c\u0101ra and is adhik\u0101r\u012b for the midnight pura\u015bcara\u1e47a. Vimal\u0101nanda tells me that this is wrong and that the whole \u015aloka has reference to the v\u012bra or divya-s\u0101dhaka and that no portion of it refers to the Pa\u015bu-s\u0101dhaka.\nThe quotation just made from the Svatantra-Tantra no doubt seems to lend support to the view that the first part of the \u015aloka refers to the Pa\u015bu, but he informs me and I fully accept the correction that he and other followers of the \u015a\u0101stra knew the passage to bear a meaning which is consonant\nwith his view, that is, it means this:\u2014Mantr\u012b means the v\u012bras\u0101dhaka; the mantr\u012b should perform lak\u1e63a-japa in the day time following the \u0101c\u0101ra of the pa\u015bu (pa\u015bu-bh\u0101varatah). The v\u012bra-s\u0101dhaka should perform lak\u1e63a-japa in the night following his own \u0101c\u0101ra (sv\u0101c\u0101ra-niratah). The word \"sv\u0101c\u0101ra\" (own \u0101c\u0101ra) points to his interpretation being correct.\nIn support of his view the Sv\u0101m\u012b cites the following Verses which all say the same thing namely that the initiate should be Brahmac\u0101r\u012b during day and at night worship according to Kul\u0101c\u0101ra. Kaul\u0101val\u012b says:\nAgain, K\u0101likopani\u1e63ad says:\nKaul\u0101val\u012b again says:\nThe reason of the v\u012bras\u0101dhaka being instructed to adopt the \u0101c\u0101ra of brahmac\u0101r\u012b in the day-time is the necessity for the concealment of the v\u012br\u0101c\u0101ra from the public which Tantra so often insists upon. \u015aiva says that v\u012br\u0101c\u0101ra cannot be understood aright by the common people and therefore must be concealed, as closely as a man should conceal his own mother's sin \"gopayet m\u0101t\u1e5b-j\u0101ra-vat.\"\nMoreover, the worship of K\u0101l\u012b in \"pa\u015bv\u0101c\u0101ra\" is totally forbidden by \u015aiva. The Pa\u015bu is precluded by Tantra from the worship of K\u0101l\u012b. For example the Niruttara-Tantra says:\n(By the worship of K\u0101l\u012b without Divyabh\u0101va and V\u012brabh\u0101va the worshipper suffers pain at every step and goes to hell. If a man who is of the Pa\u015bubh\u0101va worships K\u0101l\u012b then he goes to the Raurava Hell until the time of final dissolution).\nVimal\u0101nanda-\u015av\u0101mi says: The worship of K\u0101l\u012b without the use of wine, though seen in many places, is Paur\u0101\u1e47ik and not T\u0101ntrik (i.e. sanctioned by the Tantra.)\nVerses 1-8, 11, the first part of verse 20, and 21 (except at midnight) deal with japa of the mantra of, and dhy\u0101na upon, the Dev\u012b, which, of course, may be done by the Pa\u015bu. Verses 9, 12, 13, and 14 are stuti, and 22 is the usual phala-\u015bloka, which states the reward to be gained by the reading of the Stotra.\nVerses 10, 15-18, and the second portion of verse 20 deal with Lat\u0101s\u0101dhana. The \u015bakti of this s\u0101dhana is ordinarily the own wife of the s\u0101dhaka, married according to the Vaidik injunctions; the sva\u015bakti or \u0101dy\u0101\u015bakt\u012b, as she is technically called in Tantra. One's own wife is \u0100dy\u0101-\u015aakt\u012b and S\u0101dhana should be done with her aid (\u0100dy\u0101-\u015bakt\u012bh svad\u0101r\u0101h sy\u0101t t\u0101meva\u015b\u1e5btya s\u0101dhayet). With her is practised that \u015bakt\u012bs\u0101dhana, the aim of which is the acquirement of self-control, which, checking the outward-going current, places the s\u0101dhaka upon the path of niv\u1e5btti. Indeed, the Kaulik\u0101rcanad\u012bpik\u0101 says, \"Without \u0101dy\u0101 \u015bakti worship is but evil magic\". (\u0100dy\u0101\u015bakti\u1e41 vin\u0101 p\u016bj\u0101 abhic\u0101r\u0101ya kalpate). It is only the siddha, which term is here used in the special sense of one\nwho has obtained complete control over his passions, to whom is permitted another \u015bakti (para\u015bakti). So the Pr\u0101\u1e47ato\u1e63in\u012b quotes, \"a man shall obtain siddhi with his own \u015bakti, and afterwards (that is, when he is siddha) he should make japa with para\u015bakti\" (Sva\u015baktau siddhim \u0101pnuy\u0101t para\u015baktau tad\u0101 japet). And similarly Niruttara Tantra says, that the s\u0101dhaka who is siddha in Kul\u0101c\u0101ra may worship \"another\" woman. (Siddhamantr\u012b kul\u0101c\u0101re parayo\u1e63\u0101m prap\u016bjayet). In both these cases para\u015bakti has a double meaning viz., \"another\" woman that is corporeal woman, or \"Supreme\" that is the Supreme Woman who in the body is Ku\u1e47dalin\u012b-\u015aakti. This latter appears to be sense in the quotation which speaks of the siddhamantr\u012b. It has been said also, as in the Mah\u0101nirv\u0101\u1e47a Tantra, that para\u015bakti must (if unmarried) be married either by Vaidika or \u015aaiva rites, or (if married and the husband is dead) according to the latter rite. Further, that which determines the moral character of an act is the intention with which it is done. As the Kaul\u0101val\u012bya says, when a man's intention is bad then his act is so, otherwise there is no fault:\nAs an example of the same act and varying intention, it is aptly said: \"A wife is kissed with one feeling and a daughter's face with another\". (Bh\u0101vena cumbit\u0101 k\u0101nt\u0101 bh\u0101vena duhitr\u0101nanam). A Mantrin who is given over to lust, for the subjugation of which the s\u0101dhana is prescribed, goes, as is said in the Tantras\u0101ra, to the Hell called Raurava. (Lingayonirato mantr\u012b raurakang narakang brajet). In the words of the \u0100h\u0101rabheda-Tantra\u2014V\u0101m\u0101c\u0101ro bhavet tatra v\u0101m\u0101 bh\u016btv\u0101 yajet par\u0101m. \"One may be a V\u0101m\u0101c\u0101r\u012b if one can worship V\u0101m\u0101 being oneself a woman.\" This is on the principle that a worshipper should always be like the\nobject of his worship. Woman is Devat\u0101, and the embodiment of the Supreme \u015aakti, and is as such honoured and worshipped, and is, when p\u016bjy\u0101 \u015bakti, never the subject of enjoyment.\nVerses 15 and 16, as sufficiently appears from their context, refer to the s\u0101dhana of those who are not siddha.\nVerses 10, 17, and 18 apply to both s\u0101dhaka and siddha, as to verse 20, see pp. 4, 5 ante.\nBy such s\u0101dhana the last vestiges of the most powerful of such bonds is sought to be destroyed, and with such destruction the seed of karma and rebirth. He, like \u015aiva, becomes destroyer of Smara, and \u015aiva Himself. Verses 4, 18, and 20 refer directly to this fruit of s\u0101dhana. Others indicate the material and intellectual greatness on earth of the s\u0101dhaka, who devoutly worships the Dev\u012b. To him is given mastery over all persons and things of the world, which on death, if siddha, he leaves for the dwelling by the Supreme Feet (verse 17), or Nirv\u0101\u1e47a. As \u015aiva says in the K\u0101l\u012bvil\u0101sa-Tantra \"I have told you, my beloved, all about the five Tattvas, S\u0101dhana in the cremation ground and with the funeral pyre now listen to the doctrine of the Siddha-v\u012bra.\"\nIt is the s\u0101dhana of the cremation-ground on which all passion is burnt away. There are two kinds of cremation-ground, of which the one is the funeral pyre (cit\u0101), and the other yonir\u016bp\u0101 mah\u0101k\u0101l\u012b. As the first Chapter of the Niruttara-Tantra says there are two cremation grounds namely that which is the funeral pyre and the yoni which, in its s\u016bk\u1e63ma sense, is the Dev\u012b, the \u015bmas\u0101na being in the same sense dissolution or pralaya. (\u015ama\u015b\u0101nam dvividha\u1e41\ndevi chit\u0101 yoni prak\u012brtit\u0101). In even the sth\u016bla sense the s\u0101dhaka must be sus\u0101dhaka, for union without right disposition\u2014japa, dhy\u0101na etc.\u2014is the animal maithuna of a pa\u015bu.\n\u015aloka 19 refers to animal and human sacrifice to K\u0101l\u012b. Reference to this sacrifice is also made in the K\u0101lik\u0101-Pur\u0101\u1e47a, and the Tantras\u0101ra speaks of a substitute in the figure of a man made of the paste of cereals. The latter work also says that by the sacrifice of a man one acquires great prosperity, and the eight siddhis. (Naradatte maharddhih sy\u0101d a\u1e63tasiddhir-anuttam\u0101). But it adds that this is not for all. For the Br\u0101hma\u1e47a may not make such a sacrifice. (Br\u0101hma\u1e47\u0101n\u0101\u1e41 narabalid\u0101ne n\u0101dhik\u0101rah). And if he does so, he goes to Hell. Moreover according to K. B., who cites as his authority the Y\u0101mala quoted in the K\u0101l\u012bkalpalat\u0101, the King alone can make such a sacrifice.\nThis leads one to point out that the Hymn has other than these gross (Sth\u016bla) meanings. In Br\u0101hamanism everything has three aspects\u2014Supreme (Para), Subtle (S\u016bk\u1e63ma) and Gross (Sth\u016bla). Thus the nineteenth \u015aloka when referring to the sacrifice of various animals and of man himself intends according to the subtle sense the six great sins for which they stand, ranging from Lust (goat) to Pride (man). It is these which must be sacrificed by the knowers who are worshippers of the Mother the age of material sacrifice, so universal throughout the world, having passed away. So again the word Para\u015bakti may refer to the Supreme \u015aakti or may be used in the sense of a \u015aakti other than the sva\u015bakti or S\u0101dhaka's wife who, may in the case of the competent (adhik\u0101r\u012b) be an associate in the worship on the principle stated in the Guhyak\u0101l\u012bkha\u1e47da of the Mah\u0101k\u0101la-Sa\u1e41hit\u0101.\n\"As is the competency of the S\u0101dhaka, so must be that of the S\u0101dhik\u0101. In this way only is success attained and not otherwise even in ten million years\".\nThis principle rests on the fact that man and woman together make one whole and can only co-operate in the rites where the attainments or Adhik\u0101ra of each is the same. But this does not necessarily mean that such co-operation is by Maithuna in its sexual sense; quite the contrary. In the same way in the Vaidik ritual the wife is Sahadharmi\u1e47\u012b. But such ritual is only for the competent within the bounds of \u015a\u0101stric injunction for, as the \u015aaktisa\u1e47gama Tantra (Part IV) says,\u2014\"Though a man be a knower of the three times, past, present and future and though he be a controller of the three worlds, even then he should not transgress the rules of conduct for men in the world were it only in his mind\".\nBut Para\u015bakti again may mean no woman at all, but Supreme \u015aakti or the Mother Herself whose forms they are and in such sense the union of the S\u0101dhaka is with the \"woman\" within himself\u2014the Ku\u1e47dalin\u012b \u015aakti who in Yoga unites with Her Supreme Husband Parama\u015biva. (See A. Avalon's \"Serpent Power\"). The context must be known as in the misunderstood saying \"Maithunena mah\u0101yog\u012b mama tulyo na sa\u1e41\u015bayah,\" which does not mean, as a recent English work on Hinduism suggests, that by sexual connection (Maithuna) the Mah\u0101yog\u012b becomes without doubt the equal of \u015aiva or God. This is on its face absurd and had it not been that such criticism is clouded with prejudice the absurdity would be recognised. How can sexual connection make any one God or His equal? The person spoken of is a Mah\u0101yog\u012b who, as such, has no connection physical or otherwise with women. Maithuna means \"action and\nreaction\" and \"coupling\" and sexual intercourse is only one form of such coupling. Thus when Mantra is said there is a coupling or Maithuna of the lips. In Yoga there is a coupling (Maithuna) of the active and changeless Principles of the Universe. The saying means that the May\u0101yog\u012b who unites Ku\u1e47dal\u012b-\u015aakti in his body with Parama\u015biva becomes himself \u015aiva.\nSo again it is said in an apparently alarming verse quoted by Tark\u0101la\u1e41k\u0101ra, in his commentary on the Mah\u0101nirv\u0101\u1e47a.\nThis verse in its literal sense means that if any one commits incest with his mother and sister and places his foot on the head of his Guru he is liberated and is never again reborn. But of course that is not the meaning. The first half of the line refers to the placing of the J\u012bv\u0101tm\u0101 in the triangle situated in the M\u016bl\u0101dh\u0101ra centre with the Svaya\u1e41bhuli\u1e45ga in it which triangle is called M\u0101t\u1e5b-yoni. The Li\u1e45ga is the J\u012bv\u0101tm\u0101. From this point upwards, after union with Ku\u1e47dalin\u012b, the J\u012bv\u0101tm\u0101 is to be led. The union of j\u012bv\u0101tm\u0101 with Ku\u1e47dalin\u012b is spoken of in the second half of the first line. Ku\u1e47dalin\u012b is the sister of the J\u012bv\u0101tm\u0101 both being in the same body. The meaning of the last line is as follows:\u2014after union of Ku\u1e47dalin\u012b and J\u012bv\u0101tm\u0101 the united couple are led up to the Sahasr\u0101ra or thousand-petalled lotus in the head which is situated above the twelve-petalled lotus which again is the abode of the Guru. When the Yog\u012b is above the twelve-petalled lotus his feet may be described as being on the head of the Guru. Moreover it is said that at this point the relationship of Guru and disciple ceases. M\u0101t\u1e5b-yoni is also the term given to those sections of the fingers between the joints on which count of the Japa or recital of the mantra is not to be done. If Mat\u1e5b-yoni\u1e41 suggests incest, then this verse\nis a prohibition of it\u2014M\u0101t\u1e5b-yoni\u1e41 parityajya viharet sarvayoni\u1e63u. There are many other technical terms in Tantra-\u015a\u0101stra which it is advisable to know before criticising it. One of the tests to which an intending disciple may be put consists in being questioned as to such passages. If he is a gross-minded or stupid man his answer will show it.\nIn order therefore that the Hymn may be understood in its various aspects I have given in the notes explanations of or in respect of its Sth\u016bla or gross meaning. This is followed by the valuable commentary given to me, some years ago and now first published, by Vimal\u0101nanda-Sv\u0101m\u012b which is called Svar\u016bpavy\u0101khy\u0101; that is, it gives the subtle (S\u016bk\u1e63ma) or, as we should say in English, the inner sense or esoteric meaning according to the teaching of his own Guru Mah\u0101mahop\u0101dhy\u0101ya-R\u0101m\u0101nandasv\u0101m\u012b-Siddh\u0101ntapa\u00f1c\u0101nana. The text books and Commentary are preceded by an admirable little essay of Sv\u0101m\u012b Vimal\u0101nanda by way of Introduction to the Vimal\u0101nandad\u0101yin\u012b svar\u016bpa-vyakhy\u0101 on his \"Lord of Hymns\" which is commonly known as the Karp\u016br\u0101di Stotra chanted by Mah\u0101k\u0101la to, and in honour of, Dak\u1e63i\u1e47\u0101-K\u0101lik\u0101. It, as also the inner-sense Commentary are written for those liberation-seeking S\u0101dhakas who, worshipping \u015ar\u012bvidy\u0101, meditate not on the gross form (Sth\u016blam\u016brti) but on the Svar\u016bpa-tattva of Brahmavidy\u0101 K\u0101lik\u0101. As such many will be glad, as I was, to read it and will derive benefit therefrom.\nI may note here that the Sv\u0101m\u012b while revising the Vy\u0101khy\u0101, has given a new interpretation of the line \"te Lak\u1e63m\u012b-l\u0101sya-l\u012bl\u0101-kamala-dala-d\u1e5b\u015bah v\u0101ma-r\u016bp\u0101h bhavanti\" in the 5th \u015aloka and of \"rati-rasa-mah\u0101nanda-nirat\u0101m\" in the 13th \u015aloka.\nOn the attainment of siddhi, ritual ceases. There is neither sacrifice nor worship, nor yoga, pura\u015bcara\u1e47a, vrata, japa, or other karma. For all s\u0101dhana ceases when it has\nborne its fruit in Siddhi. The Siddha-Kaula is beyond all rules.\nFor the meaning of these and other terms, the reader is referred to the Author's \"Principles of Tantra, (Tantra-tattva),\" \"\u015aakti and \u015a\u0101kta,\" \"Serpent-Power\" and \"Garland of Letters\" which is a study on the Mantra-\u015a\u0101stra; and for other Hymns to the Dev\u012b, his and Ellen Avalon's \"Hymns to the Goddess,\" translated from the Sanskrit of the Tantra, Pur\u0101\u1e47a, and the Dev\u012b-stotra of \u015aa\u1e41kar\u0101c\u0101rya, which gives other specimens of the Hindu Hymnal, of which that now published is but one and a special type.\nARTHUR AVALON\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Puri,\n 30, May 1922.","title":"Hymn to Kali: Preface","type":"page"}