{"collection":"tantra","html_url":"https://unchartedknowledge.5gfusion.net/browse/tantra/htk/htk04.htm","path":"tantra/htk/htk04.htm","source_url":"https://sacred-texts.com/tantra/htk/htk04.htm","text":"Hymn to Kali, by Arthur Avalon (Sir John George Woodroffe), [1922]\nAIM\nI make obeisance to the Lord Guru, the wish-granting Tree of Suras, eternal Consciousness and Bliss Itself, the highest of the highest, Brahman, \u015aiva Himself. I make obeisance to Her who by Her \u015aakti of three Gu\u1e47as creates, maintains, and at the end of the Kalpa withdraws, the world and then alone is. Devoutly I call to mind Her, the Mother of the whole universe, \u015aiv\u0101 Herself.\nOM\nObeisance to the Supreme Devat\u0101.\nHere follows an Introduction to the Vimal\u0101nandad\u0101yini Commentary on that Lord of Hymns called the Karp\u016br\u0101di-Stotra to \u015arimad Dak\u1e63i\u1e47a-K\u0101lik\u0101.\nAll-good and all-powerful Parame\u015bvara is without beginning or end. Though in Himself Nirgu\u1e47a He is the \u0100dh\u0101ra of the three Gu\u1e47as. Though Himself formless He creates, preserves and withdraws the world of extended matter (Prapa\u00f1ca) by means of the \u0100vara\u1e47a and Vik\u1e63epa-\u015aaktis of His own M\u0101y\u0101 which can make that possible which seems impossible. The \u015avet\u0101\u015bvatara-Upani\u1e63ad says that by meditation was seen the Sva-\u015bakti of the Deva, who is the abode of all causes, associated with K\u0101latattva. In the Niruttara-Tantra \u015aiva speaks of the three-eyed corpse-like One, Nirgu\u1e47a but also seat of Gu\u1e47as associated with \u015aakti. Though\n[paragraph continues] Himself without beginning, middle or end, He creates and is the material Cause of the world which has a beginning, middle, and end. For this reason the Tantras and other \u015a\u0101stras call Him \u0100din\u0101tha, Mah\u0101k\u0101la, Parama\u015biva and Paramabrahman. It is this unlimited, undivided, beginning-less, and endless Mah\u0101k\u0101la who is imagined to be limited by the Sun, Moon and Planets, and, as such, is called by the names of Kal\u0101, K\u0101\u1e63\u1e6dh\u0101, Muh\u016brta, Y\u0101ma, Day, Night, Pak\u1e63a, Month, Season, Half-year, Year, Yuga, Kalpa and so forth. It is He who divides Time into K\u0101la, K\u0101\u1e63\u1e6dh\u0101 and so forth, and as Vya\u1e63ti is called by the name Kal\u0101, and the rest. He is named Parama\u015biva Mah\u0101k\u0101la when creating, preserving and withdrawing the millions of worlds.\nApart from individual name and form, He exists as the Sama\u1e63ti of them and the Endless Supreme Greatness (Paramomah\u0101n). Vi\u1e63\u1e47u-Pur\u0101\u1e47a says that Bhagav\u0101n K\u0101la is without beginning or end. From him appears the limited in creation. Atharvaveda says that K\u0101la created beings (Praj\u0101) He is Praj\u0101pati. From K\u0101la was self-born Ka\u015byapa and Tapas. Mah\u0101k\u0101la is omniscient since He is all pervading, dependent on none, and the \u0100tm\u0101 of ail. K\u016brma-Pur\u0101\u1e47a also says that he is the Supreme, imperishable, without beginning or end, all-pervading, independent, the \u0100tm\u0101 of all who fascinates (Manohara) all minds by His greatness. K\u0101lam\u0101dhava cites Vi\u1e63\u1e47u-dharmottara as saying that He is called K\u0101la because of his dissolving (Kalan\u0101t) all beings, and He is Parame\u015bvara because He is Himself without beginning or end. Mah\u0101kala is Himself Nirgu\u1e47a and Ni\u1e63kriya, but his \u015aakti makes the Sun and other heavenly lights rise, stay and set.\nIt is by the Power of the \u015aakti of K\u0101la that men and other J\u012bvas are conceived in the womb, are born, attain childhood, boyhood, middle and old age and leave the world on death. In the \u015a\u0101ntiparva of Mah\u0101bh\u0101rata, Vedavy\u0101sa\nsays that it is through K\u0101la that women bear, that birth and death occur, winter, summer and rains come, and the seed germinates. Even Brahm\u0101, Vi\u1e63\u1e47u and Rudra appear, stay and disappear through the \u015aakti of K\u0101la. None can escape Its operation. Vi\u1e63\u1e47u-Sa\u1e41hit\u0101 says that even those Devas who create and withdraw the world are themselves withdrawn by K\u0101la. K\u0101la or time is certainly then the stronger. Mah\u0101k\u0101la is called Mah\u0101k\u0101l\u012b because He is one and the same and not different from His eternal \u015aakti. It is She who is Mah\u0101vidy\u0101, Mah\u0101dev\u012b, Mah\u0101m\u0101y\u0101, and Parabrahmar\u016bpi\u1e47\u012b. As \u0100din\u0101tha Mah\u0101k\u0101la is the first creator of the world so the \u015aakti of Mah\u0101k\u0101la, the merciful Mah\u0101k\u0101l\u012b is the \u0100diguru of the world. Yogin\u012b Tantra says that Mah\u0101k\u0101l\u012b is the Mother of the world, and one with Mah\u0101k\u0101la, as is shown in the Ardhan\u0101ri\u015bvara M\u016brti.\nIt was this Brahmavidy\u0101 who (Yogin\u012b-Tantra, 10th Patala) at the beginning of this Kalpa was heard as a bodyless voice from the sky by Brahm\u0101, Vi\u1e63\u1e47u, and Mahe\u015bvara, who were then told to perform Tapasy\u0101 for the acquisition of creative and other \u015aaktis. It was this Aniruddha-sara\u015bvat\u012b who in the Satyayuga appeared in the Heavens before Indra and other proud Devat\u0101s in the form of a brilliant Yak\u1e63a, and crushing the pride of the Devas Agni and V\u0101yu, in the form of all-beautiful Um\u0101, taught Brahmatattva to Indra, the King of the Devas (See Kenopani\u1e63ad 11, 12).\nThis K\u0101l\u012b again who is Parame\u1e63tiguru and grants Kaivalya, compassionating the sensuous and short-lived J\u012bvas of the terrible Kaliyuga revealed the \u015a\u0101\u1e41bhav\u012b-Vidy\u0101. This, which was taught in the form of conversations between Dev\u012b and \u012a\u015bvara, had been during the three preceding ages kept as concealed as a lady of high family from public gaze. It contained three sets of sixty-four \u0100gamas each, which revealed the path of Liberation for these J\u012bvas. Though She is Herself eternal and Saccid\u0101nandar\u016bpi\u1e47\u012b, She at times out of\ncompassion for S\u0101dhakas assumes forms fitted for their S\u0101dhan\u0101. Similarly the Veda, \u0100gama and the rest though everlasting portions of the \u015aabdabrahmar\u016bpi\u1e47\u012b are only revealed to S\u0101dhakas at different times in the several Yugas.\nWhen the Mah\u0101dev\u012b who is Consciousness (Cinmay\u012b) at the beginning of the Kalpa was pleased by the Tapasy\u0101 of Deva Rudra, floating on the Causal Waters, She assumed the Vir\u0101d aspect and became thus visible to Him. At that time by the command of Mah\u0101dev\u012b the Deva Rudra saw in the Su\u1e63u\u1e41n\u0101 millions of universes (Brahm\u0101\u1e47\u1e0da) and millions of Brahm\u0101s, Vi\u1e63\u1e47us and Mahe\u015bvaras in them. The Deva, greatly wondering in the Heart-Lotus of Mah\u0101dev\u012b, there saw the M\u016brti of \u015aabdabrahman consisting of \u0100gamas, Nigamas, and other \u015a\u0101stras (See Yogin\u012b-Tantra, 9th Patala). He saw that of that M\u016brti, \u0100gama was the Param\u0101tm\u0101, the four Vedas with their Angas were the J\u012bv\u0101tm\u0101, the six systems of philosophy (Dar\u015bana) were the senses, the Mah\u0101pur\u0101\u1e47as and Upapur\u0101\u1e47as were the gross body, the Sm\u1e5btis were the hands and other limbs, and all other \u015a\u0101stras were the hairs of that great Body. He also saw the fifty M\u0101t\u1e5bk\u0101 (Letters) resplendent with Tejas on the edges and petals of Her Heart-Lotus. Within the pericarp of the Lotus of the Vir\u0101dr\u016bpi\u1e47\u012b He saw the \u0100gamas, brilliant as millions of suns and moons, replete with all Dharma and Brahmaj\u00f1\u0101na, powerful to destroy all M\u0101y\u0101, full of all Siddhis and Brahmanirv\u0101\u1e47a. By the grace of Mah\u0101k\u0101l\u012b he fully mastered the Veda, Ved\u0101nta, Pur\u0101\u1e47as, Sm\u1e5biti and all other \u015a\u0101stra. Later, Brahm\u0101 and Vi\u1e63\u1e47u received this knowledge of \u0100gama and Nigama from Him.\nIn the Satyayuga Brahm\u0101 revealed the Sm\u1e5btis, Pur\u0101\u1e47as and other \u015a\u0101stra to the Deva\u1e5b\u1e63is. In this way Brahmavidy\u0101 was promulgated to the world. This therefore is authority to show, that just as Brahman is everlasting, so are the Agamas and Nigamas which tell of Brahman. Just as in the Satya and other Yugas, only the three twice-born castes, wearing the\nsacred thread, but not the \u015a\u016bdra and other low castes were entitled to worship according to the Veda, so in those three Yugas only Deva\u1e5b\u1e63is, Brahma\u1e5b\u1e63is and R\u0101ja\u1e5b\u1e63is, who had conquered their passions and knew Advaita doctrine and Brahman, were entitled to the \u0100gama \u015a\u0101stra which destroys all sense of difference caused by ignorance and grants knowledge of Advaitatattva.\nBy \u015aiva's command they kept it as secret in their heart as they would a knowledge of their own mother's illicit love. By Up\u0101san\u0101 they became liberated whilst yet living (J\u012bvanmukta) and attained to Brahmanirv\u0101\u1e47a. At that time the Up\u0101san\u0101 of the \u0100gama was unknown to S\u0101dhakas devoted to Karma. For this reason many people nowadays think the Tantra-\u015b\u0101stra to be of recent origin. Probably all know that in the first three Yugas Br\u0101hma\u1e47a boys, after investiture with the sacred thread, used to learn the Karmak\u0101\u1e47da and J\u00f1\u0101nak\u0101\u1e47da of the Veda orally from their preceptors. The Veda was not then classified or reduced to writing. Towards the close of the Dv\u0101parayuga, \u015ar\u012bk\u1e5b\u1e63\u1e47a-dvaip\u0101yana Mahar\u1e63i Vedavy\u0101sa divided the Veda into four parts and reduced it to writing. This however does not show that the Veda is a recent production. The Supreme Science (Para vidy\u0101) which is contained in the \u0100gama was also handed down from generation to generation of Gurus in the first three Yugas and is being now similarly transmitted. Towards the end of the Dv\u0101parayuga, and at the beginning of the Kali age, merciful \u015aiva impelled by compassion for humanity bound in the toils of ignorance, divided the Tantra-\u015b\u0101stra, which is unlimited knowledge, into three sets of sixty-four parts each, according to the necessity of different Adhik\u0101r\u012bs, and then told them to Ga\u1e47apati and K\u0101rtikeya the two beloved sons of P\u0101rvat\u012b. They repeated these Tantras to \u1e5a\u1e63is of Siddh\u0101\u015bramas, and these last, in their turn, told them to their own disciples. Of the \u1e5a\u1e63is who knew \u0100gama the chief was Datt\u0101treya, an\nincarnation of Vi\u1e63\u1e47u. At the beginning of the Kalpa the ancient Brahmavidy\u0101 contained in the \u0100gama appeared from out the Parame\u1e63ti-guru who is Mah\u0101brahmavidy\u0101 and exists in man's heart unlimited and imperishable. If S\u0101dhan\u0101 is done according to the instructions of a Sadguru it becomes visible in the S\u0101dhaka's heart. Up\u0101san\u0101, in the Vaidik form, predominated in the Satyayuga. In those days Br\u0101hma\u1e47as, and other twice born castes, impelled by a desire for wealth, progeny and so forth used to worship Indra, Agni, V\u0101yu, S\u016brya, Soma, Varu\u1e47a and other Devas presiding over particular \u015aaktis of Parame\u015bvara in whom all \u015aaktis reside. But desire-free Brahma\u1e5b\u1e63is and Maha\u1e5b\u1e63is did S\u0101dhan\u0101 of Brahmavidy\u0101 the full and perfect \u015aakti. And so we see in the tenth Ma\u1e47dala (\u0967\u0968\u096b) of the \u1e5agveda-Sa\u1e41hit\u0101 that Mah\u0101dev\u012b appeared in the heart of the daughter of Maha\u1e5b\u1e63i \u0100\u1e41bh\u1e5b\u1e47\u012b and so told the true nature of Brahmavidy\u0101 to \u1e5a\u1e63is. This is the Dev\u012bs\u016bkta full of Advaitatattva, the Hymn telling of the true nature of Brahma-vidy\u0101 in the Veda. In the Tret\u0101 and other Yugas the Br\u0101hma\u1e47as and other twice-born devoted to the Karmak\u0101\u1e47da used to perform Yaj\u00f1as and so forth, according to the Smriti\u015b\u0101stras of Manu and others. But Brahma\u1e5b\u1e63i Va\u1e63i\u1e63\u1e6dha (in C\u012bn\u0101c\u0101ra) R\u0101ja\u1e5b\u1e63i Vi\u015bv\u0101mitra (see Gandharva-Tantra, First Patala), Videhar\u0101ja Janaka, Bh\u1e5bgur\u0101ma the son of Jamadagni (see K\u0101l\u012bkulasarvasva), \u015ar\u012b R\u0101macandra and other high-souled men were worshippers of Brahmavidy\u0101 the full and perfect \u015aakti. Again in the Dv\u0101parayuga, despite the existence of Vaidik and Sm\u0101rta cults, the Agnihotra Yaj\u00f1a and other rites used to be performed according to the Pur\u0101\u1e47as. But high-souled \u015ar\u012bkri\u1e63na the son of Vasudeva (see R\u0101dh\u0101-Tantra, Dev\u012b Bh\u0101gavata and Mah\u0101bh\u0101rata, Anu\u015b\u0101sana Parva, Ch. 14), the five P\u0101ndavas namely Yudhi\u1e63thira and others (Vir\u0101ta Parva, Ch. 6) the high-souled R\u0101ja\u1e5b\u1e63i Bh\u012bshma, the great Muni Vedavy\u0101sa, high souled \u015aukadeva, Asita, Devala and Brahma\u1e5b\u1e63is such as Durv\u0101s\u0101 were worshippers of\n[paragraph continues] Mah\u0101vidy\u0101 the perfect \u015aakti. Of this the Mah\u0101bh\u0101rata and other books provide particular proofs. In the present Kaliyuga also the ten \u015aa\u1e41sk\u0101ras such as marriage and so forth of the twice born, and the obsequial ceremonies such as \u015ar\u0101ddha are performed according to Vaidik ritual. Sm\u1e5bti governs C\u0101ndr\u0101yana and other matters relating to \u0100\u015brama and legal affairs such as inheritance. The autummal Durg\u0101p\u016bj\u0101 and other Vratas are performed according to the Pur\u0101\u1e47as. But initiation, Up\u0101san\u0101 of Brahman with \u015aakti and various practices of Yoga are done according to the ritual of the \u0100gama \u015a\u0101stra.\nThis latter is of three kinds according to the prevalence of the Gu\u1e47as namely Tantra, Y\u0101mala and D\u0101mara. There are in all 192 \u0100gamas current, namely 64 each in A\u015bvakr\u0101nt\u0101, Rathakr\u0101nt\u0101, and Vi\u1e63nukr\u0101nt\u0101. Many Tantras were lost in Buddhist and Mahommedan times and the few which still remain with S\u0101dhakas in different parts of the country are not shown by them to any but to their disciples, so that these also are about to be lost. The late Rasika-Mohana-Chattop\u0101dhy\u0101ya, with great effort and cost, saved some of these and the English Arthur Avalon has done the same and I hope yet others will in future be rescued by him.\nIn the Yogin\u012b-Tantra \u012a\u015bvara says to Dev\u012b that the difference between Vedas and Agamas is like that between J\u012bva and \u0100tm\u0101, that is between J\u012bva covered with Avidy\u0101 and \u012a\u015bvara who is full of Vidy\u0101. Indra and other Devas who used to be worshipped as \u012a\u015bvaras in Yaj\u00f1as held under the Karmak\u0101\u1e47da or Sa\u1e41hit\u0101 of the Vedas are, in Tantra-\u015b\u0101stra, worshipped as the Presiding Devat\u0101s of the Dikp\u0101lin\u012b \u015aakti of Her who is all \u015aaktis (Sarva\u015bakti-svar\u016bpi\u1e47\u012b). The three \u012a\u015bvaras Brahm\u0101, Vi\u1e63\u1e47u and Rudra of the Vedas and Pur\u0101\u1e47as are in Tantra-\u015b\u0101stra the presiding Devat\u0101s of the creative, preservative, and dissolving \u015aaktis of Mah\u0101dev\u012b. As such they are worshipped as the supports of the couch of the\n[paragraph continues] Mah\u0101dev\u012b. She in the Dev\u012bg\u012bt\u0101 says that 'Brahm\u0101, Vi\u1e63\u1e47u, \u012a\u015bvara, Sad\u0101\u015biva are five Mah\u0101preta at my Feet. They are constituted of the five Bh\u016bta and represent the five different elements of matter.' 'I however' She says 'am unmanifested consciousness (Chit) and in every way beyond them.'\nAgain the Veda says 'All this is verily Brahman.' Despite this Mah\u0101v\u0101kya, various distinctions are made, such as those of caste, Adhik\u0101ra of men and women and so forth. So a male Br\u0101hma\u1e47a may say Vaidik Mantras but not Br\u0101hma\u1e47a women. Distinction was again made between objects as between the water of the Ganges and a well. All such distinctions are wholly opposed to the Spirit of the Great Word (Mah\u0101v\u0101kya). The Tantra-\u015b\u0101stra says that the supreme Brahman is both subtle and gross. In dependence on the truth of this Mah\u0101v\u0101kya T\u0101ntrik S\u0101dhakas purify wine which is 'not to be taken and drunk' according to Veda. Considering it to be as holy as nectar, they offer it into the mouth of Kulaku\u1e47dalin\u012b who is Consciousness itself (Citsvar\u016bpin\u012b). Again, in accordance with Veda, the Tantra holds food to be sacred and knowing that food is Brahman ordains the offering of it to Mah\u0101dev\u012b. This offered food is Mah\u0101pras\u0101da and very holy and rare even for Devas, and whether it be brought by a Ca\u1e47d\u0101la, or even fallen from the mouth of a dog. The Vedas and Sm\u1e5bti say that the Ca\u1e47d\u0101la and other low castes are untouchable. On touching them one must bathe, do Aghamarshana and so forth. But the Tantra-\u015a\u0101stra says that even a Ca\u1e47d\u0101l\u0101, who has a knowledge of Kula doctrine and Brahman, is superior to a Br\u0101hma\u1e47a who does not know Brahman. The Tantra-\u015a\u0101stra again says that during the Cakra all castes are equal. Since all are children of the one Mother of the World, no distinctions should be made at the time of worshipping Her. It is on this T\u0101ntrik authority that no caste distinctions are observed in the matter of eating and so forth in the Viraj\u0101k\u1e63etra of \u015ar\u012b \u015ar\u012b Vimal\u0101 Dev\u012b. The\n[paragraph continues] Veda again prohibits the performance of Yaj\u00f1a or worship after the taking of food. Tantra-\u015a\u0101stra however says that one should not worship K\u0101lika whilst suffering from hunger or thirst otherwise She becomes angry. That is since \u015aiva and J\u012bva are really one it is futile to worship the Param\u0101tm\u0101 saying 'I offer Naivedya' when the J\u012bva, who is one with It, is in want of food and drink. Sm\u1e5bti again, which explains Veda ordains that the Sh\u0101lagrama stone which represents N\u0101r\u0101ya\u1e47a should not be touched or worshipped by any but Br\u0101hma\u1e47as. On the other hand, the Tantra-\u015a\u0101stra ordains that the B\u0101nali\u1e45ga representation of the Brahman may be touched and worshipped not only by Br\u0101hma\u1e47as but by \u015a\u016bdras, Ca\u1e47d\u0101las and women. In fact the Karmak\u0101\u1e47da of Veda contains many such ordinances opposed to Brahman-knowledge. For this reason Bhagav\u0101n \u015ar\u012bk\u1e5b\u1e63\u1e47a has said in the G\u012bt\u0101 that the Vedas are concerned with objects constituted of the three Gu\u1e47as (Trigu\u1e47avi\u1e63aya) and bids Arjuna to free himself of the Gu\u1e47as. He says the Veda contains the Karmak\u0101\u1e47da but that he who seeks the Brahman-state above the Gu\u1e47as should abandon the Karmak\u0101\u1e47da and perform S\u0101dhan\u0101 according to \u015a\u0101stra by which Liberation is gained. In spite however of differences in worship and practice both Veda and Tantra \u015a\u0101stras are one in holding that there can be no Liberation without Tattvaj\u00f1\u0101na. In the Nirv\u0101\u1e47a-Tantra \u015aiva says 'Oh Dev\u012b, there is no Liberation without Tattvaj\u00f1\u0101na.' According to Veda, a S\u0101dhaka, in order to become fit for Nirv\u0101\u1e47a, must have first accomplished the fourfold S\u0101dhan\u0101. He must have acquired the faith that Brahman is alone everlasting, and have no desire for happiness either on earth or in heaven. He must possess the six virtues, \u015aama, Dama and so forth, and must long for Liberation. He then discusses (Vic\u0101ra) and ponders on the Mah\u0101v\u0101kya 'That thou art' (Tat tvam asi), and thus realizing the unity of Param\u0101tm\u0101 and J\u012bv\u0101tm\u0101, attains the knowledge 'He I am' (So\u2019ham).\nIn T\u0101ntrik Up\u0101san\u0101 the J\u00f1\u0101nak\u0101\u1e47da is mingled with the Karmak\u0101\u1e47da. The Agama teaches the ignorant Pa\u015bu, steeped in dualism, V\u012brabh\u0101va S\u0101dhan\u0101 in which dualism and non-dualism are mingled. It thus endeavours to raise them to the divine state of Jivanmuktas, the state of pure Monism. Manu says 'Know dualists to be Pa\u015bus. Non-dualists are Br\u0101hma\u1e47as.' Rudray\u0101mala says that V\u012brabh\u0101va is revealed for the development of J\u00f1\u0101na. After perfecting J\u00f1\u0101na and attainment of Brahmasiddhi, the S\u0101dhaka becomes Devat\u0101 in a pure state of Sattva. The Vedanta and philosophic \u015a\u0101stras are replete with instructions and arguments touching non-dualism. But they do not indicate the path by which one can be in actual practice non-dualistic. For this reason we see Ved\u0101ntic Pandits deeming it unclean to touch a low caste man such as a \u015a\u016bdra. They also observe endless distinctions as to what should or should not be eaten, and what should and should not be offered to Devat\u0101. Tantra-\u015a\u0101stra however says that non-dualistic Bh\u0101va (Bh\u0101v\u0101dvaita) should be accompanied by non-dualistic action (Kriy\u0101dvaita). The Yoga-v\u0101\u1e63i\u1e63tha (R\u0101m\u0101ya\u1e47a) says that to the Muni who realizes non-dualism (Advaita) in Bh\u0101va, in Kriy\u0101, and in objects (Dravya) in all these three matters the world, seems but a dream.\nAccording to the instruction of Tantra-\u015a\u0101stra the S\u0101dhaka rises in the early hours of the morning, and sitting on his bed, meditates as follows: 'I am the Dev\u012b and none other. I am that Brahman who knows not grief. I am a form of Being-Consciousness-Bliss, Whose true nature is eternal Liberation.' Again at noon sitting at worship he does Bhuta\u015buddhi, and therein merging the 24 Tattvas beginning with earth in Param\u0101tm\u0101 and thinking of the Param\u0101tm\u0101 and J\u012bv\u0101tm\u0101 as one he meditates: 'He I am.' Gandharva-Tantra says that, after due obeisance to the Guru, the wise S\u0101dhaka should think 'He I am ' and thus unite J\u012bv\u0101tm\u0101 and Param\u0101tm\u0101. In all Sth\u016bla-Dhy\u0101na of Mah\u0101vidy\u0101s, forming\npart of daily worship, Tantra-\u015a\u0101stra everywhere enjoins meditation on the Mah\u0101dev\u012b as not different from, but one with, the S\u0101dhaka's \u0100tm\u0101. The K\u0101l\u012b-Tantra says that, after meditating as enjoined, the S\u0101dhaka should worship the Dev\u012b as \u0100tm\u0101. 'He I am' (So\u2019ham). Kubjik\u0101-Tantra says that the S\u0101dhaka should think of his \u0100tm\u0101 as one with Her. N\u012bla-Tantra in the Dhy\u0101na of T\u0101r\u0101 says that meditation should be done on one's own \u0100tm\u0101 as one with the Saviour-goddess (T\u0101rin\u012b). In Gandharva-Tantra Mah\u0101dev\u012b says, as regards the Dhy\u0101na of Tripurasundar\u012b, that the Man who meditates on the unattached, attributeless, and pure \u0100tm\u0101 which is Tripur\u0101 as one with, and not different from, his own \u0100tm\u0101 becomes himself Her (Tanmaya). One should become Her by ever thinking 'She I am' (S\u0101\u2019ham). Again in the K\u0101l\u012b-kula-sarvasva \u015aiva says that whoever meditates on the Guru and recites the Hymn of the spouse of \u015aiva and thinks of K\u0101lik\u0101's \u0100tm\u0101 as one with his own \u0100tm\u0101 is \u015ar\u012b Sad\u0101siva. Similarly Kul\u0101r\u1e47ava Tantra says 'The body is the temple of Devat\u0101 and the Jima is Deva Sad\u0101siva.' Let the S\u0101dhaka give up his ignorance as the offering (Nirm\u0101lya, which is thrown away) and worship with the thought and feeling 'He I am.' It is not only at times of worship and so forth that the S\u0101dhaka is enjoined to meditate on Her who is Param\u0101tm\u0101 as one with his own \u0100tm\u0101. \u015aiva teaches that our thought and feeling should be non-dualistic in all that we do, in eating, in walking and so forth. Hence in the Gandharva-Tantra \u015aiva says 'I am both the Deva and the food offered to Him, the flower and perfume and all else. I am the Deva. There is none other than Me. It is I who worship the Deva and I am also Deva of Devas.' Again it is ordained that at the time of taking K\u0101ra\u1e47a (wine) and the rest they should be offered to the Fire of Consciousness in one's own heart, uttering the Mantra, and thinking that Kula-Ku\u1e47dalin\u012b extends to the tip of his tongue, let the S\u0101dhaka say: 'The\nliquid shines. I am the Light. I am Brahman. She I am. I offer \u0100huti to my own Self Sv\u0101h\u0101.' He who does S\u0101dhan\u0101 of the Mah\u0101vidy\u0101 in V\u012br\u0101ch\u0101ra with such Advaitabh\u0101va attains by Her Grace to Divyabh\u0101va, and with the thought 'I am Brahman' becomes liberated whilst living, and on death is one with Mah\u0101dev\u012b. In the Devigit\u0101 \u015ar\u012b \u015ar\u012b Dev\u012b says 'He becomes Myself because both are one.' Again the Mah\u0101nirv\u0101\u1e47a-Tantra enjoins a similar non-dualistic feeling in the Mantra to be said when taking the Dravya (wine). 'The ladle is Brahman, the offering is Brahman, the fire is Brahman, the offering is made by Brahman and to Brahman he goes who places all his actions in Brahman.'\nSaccid\u0101nanda Mah\u0101vidy\u0101, in undistinguishable union of \u015aiva and \u015aakti, can alone be worshipped with such non-dualism of feeling. Although T\u0101ntrik worshippers are divided into five communities namely \u015a\u0101kta, \u015aaiva, Vai\u1e63\u1e47ava, G\u0101\u1e47apatya, Saura the first alone are all Dvijas since all worshippers of S\u0101vitr\u012b (G\u0101yatr\u012b) the Mother of the Veda belong to the \u015a\u0101kta community. The M\u0101t\u1e5bk\u0101bheda-Tantra says 'S\u0101vitr\u012b the Mother of the Veda was born of the sweat of K\u0101l\u012b's body. That Dev\u012b grants the threefold fruit and is \u015aakti of Brahman.' S\u0101dhakas belonging to the other four communities worship their respective male Devat\u0101s associating with them their \u015aaktis. Thus the \u015aaivas worship \u015aiva under the names Um\u0101-Mahe\u015bvara, \u015aiva-Durg\u0101, K\u0101l\u012b \u015aa\u1e41kara, Arddhan\u0101r\u012b\u015bvara and so forth. The Vai\u1e63\u1e47avas worship Vi\u1e63\u1e47u under the names, R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a, Lak\u1e63m\u012b-N\u0101r\u0101ya\u1e47a, S\u012bt\u0101-R\u0101ma, \u015ar\u012b-Hari and so forth. In the Nirv\u0101na-Tantra \u015ari K\u1e5b\u1e63\u1e47a says 'To those who do Japa of R\u0101dh\u0101 first and then K\u1e5b\u1e63\u1e47a to such I, of a surety, grant a happy lot even now and here.' By uttering the name S\u012bt\u0101-Rama (S\u012bt\u0101 coming first) one utters the T\u0101ra of Mah\u0101dev\u012b, and for this reason it is also called T\u0101raka-Brahma. The Sauras perform their worship. with the Mantra 'Obeisance to \u015ar\u012b S\u016brya accompanied by the\n[paragraph continues] \u015aakti who reveals.' Moreover the M\u0101y\u0101 B\u012bja (Hr\u012bm), which is the Pra\u1e47ava of Dev\u012b, is added to the M\u016blamantra by every sect. This clearly shows that all these five sects are directly or indirectly worshippers of the Brahman who is \u015aiva-\u015aakti (\u015aiva\u015bakty\u0101tmaka) both in his Nirgu\u1e47a and Sagu\u1e47a aspects. Kaivalyopani\u1e63ad says 'By meditation on the three-eyed, blue-throated serene Lord (Prabhu) Parame\u015bvara, who is without beginning, middle and end, who is one and pervades all things, who is wonderful, Cid\u0101nanda Itself, accompanied by Um\u0101, the Muni goes to the Source of all being (Bh\u016btayoni) to the Witness of all, who is beyond all darkness.' Hence in the Tantra-\u015a\u0101stra, \u015aiva has said that the \u015aiva-\u015bakti-Tattva is the cause of Tattvaj\u00f1\u0101na and therefore Japa should be done by a Mantra in which they are united. That is one attains Tattvaj\u00f1\u0101na, which is liberation, by worshipping Brahman as Mother and Father. All Mantras being composed of \u015aiva and \u015aakti one should meditate on \u015aiva-\u015aakti as being one. In the Tantra \u015a\u0101stra also \u015aiva has said that there is no difference between them who are inseparably connected (Avin\u0101bh\u0101vasa\u1e41bandha). He who is \u015aiva is also \u015aakti and She who is \u015aakti is also \u015aiva. Fatherhood and Motherhood are merely distinctions of name. In reality they stand for one and the same thing. The Tantra \u015a\u0101stra again says that \u015aakti, Mahe\u015bvara, Brahman all denote the same Being. Male, female, neuter are verbal and not real distinctions. \u015aakti, Mahe\u015bvara, Brahman; all three denote the one eternal Mah\u0101vidy\u0101 who is Saccid\u0101nanda. Although the Mah\u0101vidy\u0101 is in truth Nirgu\u1e47a and eternal, She assumes various M\u0101yik forms, varying according to the Gu\u1e47as, for the fruition of the desires of S\u0101dhakas. It is said in Candi that She ever appears to fulfil the purposes of Devas, and at such time She, who is Truth eternal, is commonly said to he generated. In the Devy\u0101gama it is said: 'Mah\u0101m\u0101y\u0101 who is Citr\u016bp\u0101 and Parabrahmasvar\u016bpin\u012b assumes by Her grace\ntowards S\u0101dhakas various forms.' We may meditate on Mah\u0101dev\u012b as either female or male, for these terms may be attributed to any gross body. They cannot however be attributed to Her in so far as She is Saccid\u0101nanda. S\u0101dhakas of \u015aakti worship Brahman as Mother, for in the world the mother-aspect alone of Her who is Brahman is fully manifested. In the Y\u0101mala, \u015aiva says:\u2014'Dev\u012b may, My Beloved, be thought of as female or male, or the Saccid\u0101nandar\u016bpi\u1e47\u012b may be thought of as Ni\u1e63kala-Brahman. But in truth She is neither a female, male, neuter being, nor an inanimate thing. But like the term Kalpavall\u012b (a word in feminine gender denoting tree) feminine terms are attributed to Her.'\nIn fact the main cause of the birth and nourishment of men and animals is their respective mothers. Their fathers are merely helpers (Sahak\u0101r\u012b). Every J\u012bva on issuing from his mother's womb, lives on her milk, and receives his first initiation with the Mantra 'M\u0101' (Mother). The first preceptor (Adiguru) of every man is his mother. She is his visible Devat\u0101. His first lessons are learnt of her. It is the mark also of the Earth to generate and nourish all Jivas, like a mother, by producing for them all kinds of fruits and grains and holding them in her bosom. Hence we are not wrong in saying that the world is full of the Mother.\nIn mathematics zero has no value and is merely an empty formless (Nir\u0101k\u0101ra) thing, indicative of infinity until it is joined to an integer. But when joined to the figure 1 it converts it into 10. Similarly when She who is formless Brahman is joined to Her own Prak\u1e5bti, consisting of the three Gu\u1e47as, spoken of in \u015aruti as 'the unborn one, red, black, and white,' then She assumes for the fruition of the S\u0101dhaka's desires ten different forms (Da\u015bamah\u0101vidy\u0101) whose variety is due to difference in the proportions of the three Gunas. There are the ten Mah\u0101vidy\u0101s who are \u015aiva and \u015aakti (\u015aiva\u015baktimay\u012b). These ten forms are K\u0101l\u012b and T\u0101r\u0101, the Mah\u0101vidy\u0101\n[paragraph continues] \u1e62oda\u015b\u012b, Bhuvane\u015bvar\u012b, Bhairav\u012b, Chinnamast\u0101, Dh\u016bm\u0101vat\u012b, the Vidy\u0101 Bagal\u0101, the Siddhavidy\u0101 M\u0101ta\u1e45g\u012b, and Kamal\u0101. Some Tantras mention eighteen Mah\u0101vidy\u0101, but these are forms of the ten with slight variations. Of the ten Mah\u0101vidy\u0101s, K\u0101l\u012b is \u015auddha-sattva-gu\u1e47a-pradh\u0101n\u0101, Nirvik\u0101r\u0101, Nirgu\u1e47a-brahma-svar\u016bpa-prak\u0101\u015bik\u0101. It is this primordial form which alone directly gives Kaivalya. In Yogin\u012b-Tantra Dev\u012b says 'Now see my form (R\u016bpa) which is Brahm\u0101nanda and supreme. Listen, this form is the supreme state (Paramadh\u0101ma) in the form of K\u0101l\u012b. There is no Brahman-form higher than this.' In Kamadhenu-Tantra \u015aiva says 'In the void is K\u0101l\u012b who grants Kaivalya'. Tara is Sattva-gu\u1e47\u0101tmik\u0101 and Tattvavidy\u0101d\u0101yini; \u1e62oda\u015bi (Mah\u0101tripura-sundar\u012b), Bhuvane\u015bvar\u012b and Chinnamast\u0101 are Rajah-pradh\u0101n\u0101 and Sattva-gu\u1e47\u0101tmik\u0101 and hence they grant Gau\u1e47amukti in the form of Heaven (Svarga) Ai\u015bvarya and so forth. The forms of Dh\u016bm\u0101vat\u012b, Bagal\u0101, M\u0101ta\u1e45g\u012b and Kamal\u0101 are Tamah-pradh\u0101na and hence their S\u0101dhan\u0101 is done in \u1e62atkarma, such as causing death to others and so forth. In short all the ten forms of Mah\u0101dev\u012b give Enjoyment and Liberation directly or indirectly.\nThe forms of the Mah\u0101vidy\u0101 are divided into two groups namely the K\u0101l\u012bkula and \u015arikula. So Niruttara-Tantra says that 'K\u0101l\u012b, Tara, Raktak\u0101l\u012b, Bhuvan\u0101, Mardin\u012b, Triput\u0101, Tvarit\u0101, Durg\u0101 and Vidy\u0101 Pratya\u1e45g\u012br\u0101 belong to the K\u0101l\u012bkula. And to the \u015ar\u012bkula belong Sundar\u012b, Bhairav\u012b, B\u0101l\u0101, Bagal\u0101, Kamal\u0101, Dh\u016bm\u0101vat\u012b, M\u0101ta\u1e45g\u012b, Vidy\u0101, Svapn\u0101vat\u012b and Mah\u0101vidy\u0101 Madhumat\u012b. Of all the Siddhavidy\u0101s Dak\u1e63in\u0101 is, O my beloved, the Cause (Prak\u1e5bti)'.\nK\u0101l\u012b-kula is for the worship of J\u00f1\u0101n\u012bs in Divya and V\u012brabh\u0101va, and \u015ar\u012b-kula is for the worship of Karmins in Divya, V\u012bra and Pa\u015bu-Bh\u0101vas. The Tantra-\u015a\u0101stra gives an account of the Mantras, Yantras, mode of worship and so forth for all the ten or eighteen Mah\u0101vidy\u0101s. But almost all T\u0101ntrik writings hymn the greatness of, and give\nthe highest place to, K\u0101lik\u0101 the first Mah\u0101vidy\u0101 for the others are but different forms of Brahmar\u016bpi\u1e47\u012b K\u0101lik\u0101. The Nigama-Kalpataru says 'Of all castes the Br\u0101hma\u1e47a is the highest. Amongst all S\u0101dhakas the \u015a\u0101kta is the highest. Of \u015a\u0101ktas he is the chief who does Japa of the K\u0101l\u012bmantra.' Picchil\u0101-Tantra also says 'of all the Mantras of the Devas that of K\u0101lik\u0101 is the best. Even the vilest can become J\u012bvanmukta simply through this Mantra.' In Yogin\u012b-Tantra, \u015aiva says 'This Vidy\u0101 K\u0101lik\u0101 is Mah\u0101-Mah\u0101-Brahma Vidy\u0101, through whom even the worst may attain Nirv\u0101\u1e47a. Even Brahm\u0101, Vi\u1e63\u1e47u, and Mahe\u015bvara are her worshippers. She who is K\u0101l\u012b the supreme Vidy\u0101, is T\u0101r\u0101 also. The notion of a difference between them has given rise to various Mantras.' Again the K\u0101m\u0101khy\u0101-Tantra says 'Oh Parame\u015bvari, seven lakhs of Mah\u0101vidy\u0101s remain hidden. Of them all \u1e62oda\u015bi is said to be the most sublime. But Oh Dev\u012b, the Mother of the world, K\u0101lik\u0101 is the mother even of Her.' Niruttara-Tantra says 'Without knowledge of \u015aakti, Oh Dev\u012b, there is no nirv\u0101\u1e47a. That \u015aakti is Dak\u1e63i\u1e47a K\u0101l\u012b who is the own form of all Vidy\u0101s (Sarvavidy\u0101r\u016bpi\u1e47\u012b).' The Y\u0101mala again says 'As is K\u0101l\u012b so is T\u0101r\u0101 and so are Chinn\u0101 and Kulluk\u0101. Oh Dev\u012b, thou, who art the supreme K\u0101lik\u0101, art also the Marti which is composed of these four. In the Vaidik system Sagnika (fire-maintaining) Br\u0101hma\u1e47as achieved their ends by the offering of oblations to the seven lolling tongues of fire named K\u0101l\u012b, Kar\u0101l\u012b, Manojav\u0101, Sulohit\u0101, Sudh\u016bmravar\u1e47\u0101, Sphuli\u1e45gin\u012b and Dev\u012b Vi\u015bvaruci' (1st Saptaka, 2nd Kha\u1e47da, 4th S\u016btra). 1\nAnother important characteristic, of the Tantra-\u015a\u0101stra remains to be mentioned. Although this Scripture is very liberal in matters of practice and worship and does not recognize distinctions of caste and so forth, it has yet repeatedly, enjoined S\u0101dhakas to keep this \u0100c\u0101ra hidden from\nignorant Pa\u015bus. Of Kaulas it says that 'they are at heart \u015a\u0101ktas, outwardly \u015aaivas, and in gatherings Vai\u1e63\u1e47avas'. It also contains injunctions such as that the teaching should be kept as secret as one would the knowledge of one's mother's illicit love, and that if it is given out the S\u0101dhaka's purpose is frustrated and so forth. In the Gandharva-Tantra, \u015aiva says that only such men as are without dualism, have controlled their passions and are devoted to Brahman are entitled to this \u015a\u0101stra. 'He alone is entitled, who is a believer, pure, self-controlled, without dualism who lives in Brahman, speaks of Brahman, is devoted to Brahman, takes refuge in Brahman, who is free from all feeling of enmity against others, and who is ever engaged in doing good to all beings. Others are not true S\u0101dhakas (Brahmas\u0101dhaka). It should not be told to Pa\u015bus, to those who are insincere, or to men of shallow knowledge.' For this reason \u015aiva has used symbols in the teaching of all Dhy\u0101nas, Mantras, Yantras, and modes of S\u0101dhan\u0101 of Devas and Dev\u012bs. The meaning of these symbols is not known to any but the Sadguru. Hence the secret mysteries are unintelligible even to the learned without the grace of the Guru. In the Kul\u0101r\u1e47ava-Tantra, \u015aiva says 'There are many Gurus who know the Veda, the \u015a\u0101stras and so forth. But, Oh Dev\u012b, rare is the Guru who knows the meaning of the supreme Tattva'. Hence in order to know the true meaning of the Dhy\u0101nas and so forth, there is no other means than to seek refuge with the Guru who knows the meaning of all Agamas.\nIt is owing to ignorance of the true nature of Devat\u0101 that even Brahmavidy\u0101, who is subtler than the most subtle and Consciousness Itself, seems to be a gross thing. Even learned men do not shrink from saying that this Brahmamay\u012b, whose desires are fully realized (P\u016br\u1e47ak\u0101m\u0101) is fond of offerings of blood, flesh and so forth. In the J\u00f1\u0101nasa\u1e41kalin\u012b-Tantra, \u015aiva says, 'Agni is the Deva of the twice born. The Devat\u0101 of Munis is in their hearts. Men of small intelligence worship images.\n[paragraph continues] To the wise, Devat\u0101 is everywhere.' That is Karmin Br\u0101hma\u1e47as worship Agni as \u012a\u015bvara, Yogis see the Devat\u0101 in their own hearts, men of small intelligence (that is compared with the others) worship the Devat\u0101 in images, and high-souled seers of the Tattva see Brahman everywhere. In fact much as a teacher shows his little students, small globes and maps, in order to make them understand the nature of the great earth, so Gurus counsel S\u0101dhakas of no great intelligence and of inferior Adhik\u0101ra to meditate on Sth\u016bla forms in images and pictures so that their wandering minds may be rested, and they may learn the true aspects of Devat\u0101. Unfortunately however, ignorant men consider the Sth\u016bla form to be the true aspect of the Devat\u0101. In the Kul\u0101r\u1e47ava-Tantra, \u015aiva says that some meditate on the Sth\u016bla to still the mind, which, when so stilled, can fix itself on the S\u016bk\u1e63ma. The S\u0101dhaka should first learn from the Guru what quality or action each limb of the image represents, and should then practise meditation on the subtle, otherwise the gross form will itself, become for him mere earth or stone. In Kubjik\u0101-Tantra \u015aiva says 'Oh Lady of Mahe\u015ba. One should meditate on the Formless (here used in the sense as opposed to forms of images, etc.) along with the form. It is by constant practice, Oh Dev\u012b, that one realizes the formless.'\nHence S\u0101dhakas who desire Liberation should always think of the Svar\u016bpatattva of Brahmavidy\u0101-K\u0101lik\u0101. Of this Svar\u016bpa the Dev\u012b says in Mah\u0101bh\u0101gavata: 'Those who long for Liberation should, in order to gain freedom from the bonds of the body, meditate on that aspect (R\u016bpa) of Mine which is the supreme Light (Jyotih), S\u016bk\u1e63ma, and Ni\u1e63kala, Nirgu\u1e47a, the all-pervading unbeginning, non-dual sole Cause which is Saccid\u0101nanda Itself. This is the Svar\u016bpa of the Dev\u012b which is beyond all mind and speech.'\nThe M\u0101rka\u1e47deya-Pur\u0101\u1e47a says, 'The Mah\u0101m\u0101y\u0101 is Ni\u1e63kal\u0101, Nirgu\u1e47\u0101, endless, undecaying, unthinkable, formless\nand both eternal (Nity\u0101) and transient (Anity\u0101)', that is, Mah\u0101m\u0101y\u0101 K\u0101lik\u0101 is free from Kal\u0101 (M\u0101y\u0101) and free from Gu\u1e47as, without end, imperishable, eternal, and not transient as is the world (Jagat), formless, and hence, as such, is not the object of meditation. In the K\u016brma-Pur\u0101\u1e47a, Vi\u1e63\u1e47u in the form of a Tortoise says that the Supreme Dev\u012b is Nirgu\u1e47\u0101, pure, white, stainless, free from all duality and realizable by the \u0100tm\u0101 only. This state of Hers is attainable only by J\u00f1\u0101na. In the K\u0101mad\u0101-Tantra \u015aiva says 'That eternal K\u0101l\u012b who is supreme Brahman is one without a second either male or female. She has neither form, \u0100dh\u0101ra, or Up\u0101dhi. She is sinless and imperishable Sacchid\u0101nanda, the Great Brahman.' She who is eternal Brahman has neither appearance (\u0100virbh\u0101va), nor disappearance (Tirobh\u0101va), and being all-pervading, She cannot be said, like other Devas and Dev\u012bs, to reside in any particular Loka. Thus Brahm\u0101 resides in Brahmaloka, Vi\u1e63\u1e47u in Vi\u1e63\u1e47uloka, Rudra in Kail\u0101sa and \u015ar\u012b K\u1e5b\u1e63\u1e47a in Goloka, but Mah\u0101dev\u012b is always and everywhere equally present; though for the fulfilment of the desires of S\u0101dhakas, She appears in particular forms in their minds and hearts. It is clear therefore that her Sth\u016bla aspect is M\u0101y\u0101-made (M\u0101y\u0101maya) and transient (Anitya). For this reason \u015aiva, in the Gandharva-Tantra, says, 'That aspect (R\u016bpa) of the Dev\u012b which is the Supreme Bliss and the Great Cause of the worlds neither appears nor disappears'. In the Kul\u0101r\u1e47ava-Tantra, \u015aiva says, 'It neither rises nor sets, nor grows nor decays; It shines Itself and makes others shine without any help. This aspect is without condition (Anavasth\u0101) and is being only (Satt\u0101m\u0101tr\u0101) and unknowable to the senses (Agocara).' That is, the Svar\u016bpa aspect of the M\u0101h\u0101dev\u012b who is Supreme Bliss is the root-cause of this world of three Gunas. This aspect has no appearance or disappearance and no growth or decay. 'It is self-manifest and manifests all other objects. It is beyond the states of waking, dreams, and sleep.\n[paragraph continues] It is unattainable by speech and mind and is Being itself.'\nIn fact just as fire which, though pervading all objects, does not show its power of burning and lighting, and cannot be put to use for cooking and so forth, until it has been generated by the friction of two objects, so although the Cinmay\u012b is all-pervading, She does not become visible nor does She grant one's desire without the action of S\u0101dhan\u0101. Again just as the Sun itself, motionless in the distant Heavens, by its rays draws moisture from the earth, so the Mah\u0101dev\u012b, who is the abode of all \u015aaktis, though in Herself changeless (Nirvik\u0101r\u0101) creates (and the like) the world by means of the eight \u015aaktis, Brahm\u0101\u1e47\u012b, Vai\u1e63\u1e47avi, M\u0101he\u015bvar\u012b and other Devat\u0101s, presiding as her creative and other \u015aaktis. For this reason in the Yantra of Mah\u0101dev\u012b K\u0101lik\u0101 (see K\u0101likopani\u1e63ad) the S\u0101dhaka worships the fifteen \u015aaktis K\u0101l\u012b and others in the fifteen corners, the eight \u015aaktis Br\u0101hm\u012b and others on the eight petals, the eight Bhairavas and Vatukas Asit\u0101nga and the rest at the edges of the eight petals, the four Devat\u0101s, Vi\u1e63\u1e47u and others, at the four corners of the Yantra, and the ten Dikp\u0101las, Indra and others, in the ten directions as being the rays of K\u0101lik\u0101 who is Herself a mass of pure light (Tejoghana). The Mah\u0101dev\u012b is worshipped as the Marti consisting of \u015aiva-\u015aakti (\u015aiva\u015baktimaya) in the Bindu at the centre of the Yantra.\nAlthough the \u0100gama-\u015a\u0101stra, which grants Advaitabh\u0101va and educes Tattvaj\u00f1\u0101na, has been revealed by all-merciful \u015ar\u012b \u015ar\u012b Bhairava and Bhairav\u012b, it is still unknown to a mass of people. Many in fact to-day despise the Tantra because it contains Vir\u0101c\u0101ra and Kul\u0101c\u0101ra, and some even refuse to admit that it is a Dharma\u015b\u0101stra at all. If they had read the Tantra-\u015a\u0101stra intelligently and learned its principles from S\u0101dhakas truly versed in it, they would have realized how mistaken were their notions of it and, instead of despising it,\nwould certainly have admitted that this \u015a\u0101stra is the only means of Liberation for the undisciplined, weakminded and short-lived. Seeing that wine, flesh, fish are consumed and sexual intercourse takes place in the world at large I am myself unable to understand why many people should shudder at the S\u0101dhan\u0101 of Pa\u00f1ca-mak\u0101ra to be found in the Tantra-\u015a\u0101stra. Do these acts become blameable only if made a part of worship (Up\u0101san\u0101)?\nAll know that Ghee which nourishes and promotes longevity causes serious stomach-disease and even death if taken in too large quantities, whilst snake-poison, which kills, will yet cure and lengthen the life of a dying delirious man, if it be purified and given under suitable conditions with a cold bath, a diet of whey, and so forth. Similarly the Great Physician (Vaidyan\u0101tha) Himself has prescribed the Mantra of \u0100dy\u0101\u015bakti possessed of all \u015aaktis, and the invigorating Pa\u00f1ca-mak\u0101ra as S\u0101dhan\u0101 suitable for the cure of the malady of Existence (Bhavaroga) of the sinful Jivas of this dark Kali age, and as a means whereby they may attain the supreme state full of eternal bliss, imperishable and immortal. All classes of physicians prescribe the use of wine, fish and flesh in measured quantities for the acquisition of strength by patients who are weak and have a low vitality. On that account the medical science does not deserve to be hated. Similarly the Tantra-\u015a\u0101stra does not deserve to be blamed for prescribing the Pa\u00f1ca-mak\u0101ra for the Liberation of Jivas suffering from the disease of worldly existence. \u015aiva has nowhere said that S\u0101dhakas of \u015aakti should always drink wine, always slaughter animals and eat their flesh and always enjoy women, and that thus they will attain Liberation. On the contrary, He has counselled various means for checking excesses in these matters, and He has in particular controlled licence by making these acts part of the worship of \u012a\u015bvara. It is the degraded conduct of a number of great Pa\u015bus who\npretend to be S\u0101dhakas which is the cause of the public dislike for, and hatred of, the Tantra-\u015a\u0101stra. In the Mah\u0101nirv\u0101\u1e47a-Tantra \u015ar\u012b Sad\u0101\u015biva says 'Wine is Tara the Saviour in liquid form (Dravamay\u012b). It saves Jivas destroying dangers and disease, and grants both Enjoyment and Liberation. But wine if drunk in contravention of rule (Vidhi), destroys the intelligence, reputation, wealth and life of men. Even a Kaula who has received Abhi\u1e63eka an hundred times is to be deemed a Pa\u015bu and without the pale of Kuladharma if he is addicted to excessive drinking.' In the Kul\u0101r\u1e47ava, \u015aiva says 'Oh My Beloved, he who kills animals for self-satisfaction in contravention of gastric ordinance (Avidh\u0101nena) will dwell in a terrible Hell for as many days as there are hairs on the body of the animal.' These utterances of \u015aiva clearly show that He has nowhere ordained the free use of Pa\u00f1ca-mak\u0101ra by people in general. He has ordained Vir\u0101c\u0101ra or Kul\u0101c\u0101ra only for S\u0101dhakas of the Niv\u1e5btti path who long for Liberation. Such S\u0101dhakas, free from duality (Nirvikalpa) as they are, wish to see the Saccid\u0101nanda aspect of the Mah\u0101dev\u012b, and \u015aiva has prescribed the Pa\u00f1ca-mak\u0101ra to enable them to realize the \u0100nanda aspect. Just as a man who knows not sweetness is given sugar or honey to eat, so the S\u0101dhaka is made to taste the fleeting objective (V\u012b\u1e63aya) bliss (\u0100nanda) of Pa\u00f1ca-mak\u0101ra so that, thus controlling his six enemies for the time being, he may have a notion of the Eternal Brahman-bliss (Brahm\u0101nanda): This momentary taste of eternal Brahman-bliss makes the Liberation-desiring S\u0101dhaka eager for and industrious to gain it. But after the attainment of this natural (Sahaja) Brahman-bliss he no more longs for the five Mak\u0101ras and becomes gradually devoted to Divy\u0101c\u0101ra. If a S\u0101dhaka takes wine in a limited way, after purification, the outgoing of his senses is weakened, and the mind or inner sense is stilled so that he is thus fitted for S\u016bk\u1e63ma-Dhy\u0101na. For this reason wine is called cause\n[paragraph continues] (K\u0101ra\u1e47a). In the Kul\u0101r\u1e47ava-Tantra, Shiva says, '\u0100nanda is the Self (R\u016bpa) of Brahman and that exists in the body. Wine is its revealer and is hence drunk by Yogis. Wine and flesh are taken with Brahmaj\u00f1\u0101na for the satisfaction of all Devas, and whoever partakes of them for self-gratification is a sinner.' That is S\u0101dhakas do S\u0101dhan\u0101 with Pa\u00f1ca-mak\u0101ra for the satisfaction of the Devat\u0101s whom they worship and the development of Brahmaj\u00f1\u0101na in their hearts; but whoever takes them for his own enjoyment is doomed to a terrible hell as a great sinner. \u015aiva has also said in the Kul\u0101r\u1e47ava, 'One reaches heaven by the very things which may lead to Hell.' The fifth Mak\u0101ra, that is, sexual intercourse, is the root-cause of the creation of the world of Jivas. All Jivas, be they Devat\u0101s, men, beasts, birds, fish, insects or flies, are produced by the sexual union of their respective parents. In this world every male is an individualised (Vya\u1e63t\u012bbh\u016bta) aspect of Shiva, the \u0100dipuru\u1e63a, and Ca\u1e47d\u012b says, 'all females in all the worlds' are part of the Mah\u0101\u015bakti. The K\u016brma-Pur\u0101\u1e47a says, 'The Mah\u0101dev\u012b is Herself One, present in many parts or divisions (Anekavibh\u0101gasth\u0101), beyond M\u0101y\u0101, absolutely pure, Mah\u0101m\u0101y\u0101, I\u015bvar\u012b, eternal, stainless (Nira\u00f1jana), ancient, consciousness (Cinmay\u012b), the First Puru\u1e63a (\u0100dipuru\u1e63a) of all Puru\u1e63as.' The Gandharva-Tantra says, 'The male form (Pu\u1e41so r\u016bpam) the female form, and any other good form\u2014all this is undoubtedly Her supreme form (Paramam r\u016bpam).' One Brahman, becoming dual, appears as \u015aiva and \u015aakti, and that aspect in which there is union of \u015aiva and \u015aakti is the true aspect of Saccid\u0101nanda Brahman. It is from this aspect of Blissful (\u0100nandamaya) union that the world is created, and for that reason men and all other creatures ever seek happiness. The Bliss of the reproductive power of males and females manifests in their bodies only at the time of sexual union. At this time ignorant men remain intent only on gratifying their passion, but\n[paragraph continues] S\u0101dhakas, possessed of the knowledge of Kula, then meditate on the Yoga-blissful (Yog\u0101nanda) form (M\u016brti) of \u015aiva and \u015aakti present in the hearts of males and females and, calling to mind the meaning (Artha) of the Mantra of their I\u1e63tadevat\u0101, do Japa of it. In the K\u0101l\u012bkulasarvasva, \u015ar\u012b Sad\u0101\u015biva says, 'By doing Japa of Mantra and by adoration of Bhagavat\u012b, the consort of \u015aiva, at times of sexual union, a man becomes, like \u015auka, free from all sins.' In another place He says, 'The consort of \u015aiva should be worshipped by becoming \u015aiva.' True \u015aakti-s\u0101dhan\u0101 consists in considering all girls and women, old and young, and of all castes, as the visible forms of one's own I\u1e63tadevat\u0101 and (according to one's means) worshipping them with clothes, ornaments and so forth; or bowing to them as mothers with the I\u1e63tamantra in mind and not treating them with neglect or contempt under any circumstance. In the Kaul\u0101val\u012b-Tantra, \u015aiva says, 'One should make obeisance on seeing a young woman of a Kaula family. One should bow to any female, be she a young girl, or flushed with youth, or be she old, be she beautiful or ugly, good, or wicked. One should never deceive, speak ill of, or do ill to, a woman and one should never strike her. All such acts prevent the attainment of Siddhi.'\nAt the present time a measured use of wine, flesh and so forth and a thorough respect for woman as for the Devat\u0101 are particularly seen in the civilized society of the West. Satisfied at this, the Mah\u0101dev\u012b, who is the Queen of Queens, has granted to the people of the West the light of science and sovereignty over the whole world. \u015ar\u012bmat \u0100din\u0101tha Mah\u0101k\u0101la has, in the 'Karp\u016br\u0101di Stotra' called the Svar\u016bpa-Stotra, briefly described the Mantra, Yantra, Dhy\u0101na and S\u0101dhan\u0101 of \u015ar\u012bmat\u012b Dak\u1e63i\u1e47a-K\u0101lik\u0101 who is Parabrahman (Parabrahmar\u016bpi\u1e47\u012b). This Supreme Tattva is hard to attain even by such \u012a\u015bvaras as Brahm\u0101, Vi\u1e63\u1e47u and Rudra. Mah\u0101k\u0101la Himself says, 'Neither Dh\u0101t\u0101 nor \u012a\u015ba nor Hari knows Thy Supreme Tattva.'\nHowever, in accordance with the teachings of my Paramaguru, Mah\u0101mahop\u0101dhy\u0101ya and most worshipful R\u0101m\u0101nanda Sv\u0101m\u012b Siddh\u0101ntapa\u00f1c\u0101nana, the crest-gem of T\u0101ntrikas, now gathered to the feet of \u015aiva, I write this Svar\u016bpa commentary under the name of 'Vimal\u0101nandad\u0101yin\u012b,' of this Karp\u016br\u0101di Stotra, in consonance with the views of Tantra and other \u015a\u0101stras.\n______\nPRAYER\nAT THE FEET OF \u015aR\u012a \u015aR\u012a K\u0100LIK\u0100\nMay the Mah\u0101-Dev\u012b who is called K\u0101lik\u0101,\n Because She is without beginning or end,\n Whose Body is imagined to be blue of colour,\n Because like the blue sky She pervades the World,\n And because She is Cidghan\u0101\u00a01 Sattvagu\u1e47amay\u012b\n Who is imagined to be black\n Because She is colourless and above the coloured Gu\u1e47as,\n Whose hair is dishevelled (Muktake\u015b\u012b)\n Because though Herself changeless She binds infinite numbers of Jivas by bonds of M\u0101y\u0101, symbolized by Her dishevelled hair and because She makes liberated (Mukta) Brahm\u0101, Vi\u1e63\u1e47u and Mahe\u015bvara who are Ke\u015ba,\u00a02\nWho is imagined as having the Sun, Moon and Fire as Her three eyes,\n Because as the Virad, the Witness of the world past, present and future She sees everything,\n Who is pictured as wearing the dead bodies of two boys as Her ear-ornaments,\n Because as said in \u0100gama and Nigama the childlike and unperturbed (Nirvik\u0101ra) S\u0101dhaka is very dear to Her, who being the sole Creatrix, Preserver and Destructress of infinite millions of Worlds, has on Her Body the mark of the Yoni signifying creation, full and high breasts denoting preservation, and a terrible visage signifying the withdrawal of all things,\n Who is said to have large teeth, and a lolling tongue and to hold in Her hand a cup made of human skull,\n Because the Cinmay\u012b Mah\u0101dev\u012b drinks the wine of delusion arising from the Tamas Gu\u1e47a of Her S\u0101dhaka by means of Sattva-pradh\u0101na rajogu\u1e47a,\u00a01\n Who is pictured as wearing a garland of severed heads,\n Because She is \u015aabdabrahman (\u015aabdabrahmar\u016bpi\u1e47\u012b) and the heads are the fifty letters,\n Whose upper and lower right hands are seen to be making the Abhaya and Vara Mudr\u0101s,\n Because She both destroys the dangers, and grants the desires of Sak\u0101ma-S\u0101dhak\u0101s,\n Whose upper left hand is depicted as wielding a sword,\nBecause She severs the bonds of illusion for the Ni\u1e63k\u0101ma-S\u0101dhaka,\n Whose lower left hand is seen to hold a human head,\n Because She grants him Tattvaj\u00f1\u0101na,\n Who is called Digambar\u012b (space-clad)\n Because being Brahman (Brahmar\u016bpi\u1e47\u012b) She is free from the covering of M\u0101y\u0101\u00a01 and unconcerned (Nirvik\u0101ra),\u00a02\n Who is pictured as having a waist-chain of human hands,\n Because hands are the principal instrument of work (Karma) and at the close of a Kalpa all J\u012bvas with their Karmas are merged in the Avidy\u0101 \u015aakti of Mah\u0101m\u0101y\u0101,\n Who is seen standing on the breast of corpse-like \u015aiva,\n Because the Supreme State (Paramapada) and Svar\u016bp\u0101vasth\u0101 or Mah\u0101dev\u012b (one with \u015aiva) is Nirgu\u1e47a and changeless (Nirvik\u0101ra),\n Who is seen in Vipar\u012bta-maithuna\u00a03 with Mah\u0101k\u0101la,\n Because at the beginning of a Kalpa She who is ever blissful (Nity\u0101nandamay\u012b), and being united with \u015aiva, feels pleasure in the work of creation which She effects by bringing the changeless Para\u015biva under Her dominion (Va\u015b\u012bbh\u016bta),\n Who is again said to live in the cremation ground,\n Because when at the end of a Kalpa all things in the universe from Brahm\u0101 to a blade of grass are dissolved in Mah\u0101k\u0101la, She is in and one with that Mah\u0101k\u0101la, who may be thus compared to a cremation ground, and because at\nthe death of J\u012bvas She exists as the individual (Vya\u1e63ti) J\u012bv\u0101tm\u0101 in the burning ground,\n Whose Yantra for worship is composed of a circle symbolizing M\u0101y\u0101, an eight-petalled lotus denoting the eightfold Prak\u1e5bti, three Pentagons representing the fifteen Avayavas and a Bindu denoting \u015aiva-\u015aakti,\n Because She is, as Param\u0101tm\u0101, in the gross and subtle bodies consisting of the three Gu\u1e47as and twenty-four Tattvas,\n Whose B\u012bja 'Kr\u012bm',\u00a01 the Queen of Mantras is pure Sattva Gu\u1e47a, and consciousness (Caitanyamay\u012b) and grants both Enjoyment and Liberation,\n Who is worshipped as Dak\u1e63i\u1e47\u0101 because She alone grants the full fruits of all forms of Up\u0101san\u0101 and Yaj\u00f1a.\n May She, this Mah\u0101dev\u012b, who is Saccid\u0101nandar\u016bpi\u1e47\u012b and forgiveness itself, pardon all offences committed by me in the explanation of this Her Hymn.\n \u015aa\u1e41bhu with His five mouths is unable to relate Thy qualities.\n Pardon all my childishness. Be propitious.\n Guard my life, guard my repute and guard my wife, sons and wealth.\n And at death grant me Liberation.\nO Mother of the World, obeisance.\n\u015aR\u012a VIMAL\u0100NANDA-\u015aV\u0100M\u012a\n30:1 See M\u016b\u1e47\u1e0dakopani\u1e63ad, 1-2-4.\n39:1 This is a play on the word Ghana which means mass and black or dark blue cloud. Cidghana is massive, compact, unmixed, pure Consciousness (Cit). Again She is Nirgu\u1e47a and stainless but is also Megh\u0101\u1e45g\u012b (cloud-bodied) because through Adhy\u0101sa of the three Gu\u1e47as She appears varicoloured just as a cloud in itself colourless appears white, blue, and so forth by contact with the sun's rays. So Dev\u012b-Pur\u0101\u1e47a says, 'Just as the uniform cloud appears as of many colours, so does She too through the instrumentality of the Gu\u1e47as.'\n39:2 Ke\u015ba = K + A + \u012a\u015ba. And K = Brahm\u0101, A = Vi\u1e63\u1e47u, and \u012a\u015ba = Rudra. The Niruttara-Tantra says, 'K\u0101l\u012b who is Aniruddha-sara\u015bvat\u012b, is the great desire-granting tree, the sole Cause of Enjoyment and Liberation for Brahm\u0101, Vi\u1e63\u1e47u and Mahe\u015ba.'\n40:1 White Teeth stand for the white Sattva Gu\u1e47a, the red Tongue stands for the red Rajo-Gu\u1e47a and Delusion is the Tamo-Gu\u1e47a. The meaning is, the Mah\u0101vidy\u0101 is represented with a lolling tongue because She first destroys the S\u0101dhaka's Tamo-Gu\u1e47a by increasing his Rajo-Gu\u1e47a, and large teeth because by increasing his Sattva Gu\u1e47a and suppressing his Rajo-Gu\u1e47a She grants him the state of Nirgu\u1e47a-Brahman. In the Dhy\u0101na of T\u0101r\u0101 it is said, 'Ugrat\u0101r\u0101 Herself destroys the J\u0101dya (unconscious nature) of the three worlds by putting it in her skull-cup.'\n41:1 In the eighteenth century work of Kamal\u0101k\u0101nta called S\u0101dhakaranjana it is said: 'Of the Nir\u0101k\u0101ra-Brahman, understand, M\u0101y\u0101 to be the \u0100k\u0101ra' (Nir\u0101k\u0101ra-brahmer \u0101k\u0101ra dekha M\u0101y\u0101). The \u015a\u016bnya has no form until encircled by M\u0101y\u0101.\n41:2 Vik\u0101ra is also 'change'. She is then in Her changeless aspect.\n41:3 Coition in which the woman assumes the dominant role. \u015aakti is active and \u015aiva is the passive principle.\n42:1 The \u015av\u0101mi also points out that the 'Kr' sound in this Mantra is also to be found in the word Christ and in the Mussulman's Kar\u012bm. See M\u0101ya Tantra Ch. vii for the Yavana-B\u012bja.","title":"Hymn to Kali: Introduction","type":"page"}