{"collection":"tantra","html_url":"https://unchartedknowledge.5gfusion.net/browse/tantra/htk/htk08.htm","path":"tantra/htk/htk08.htm","source_url":"https://sacred-texts.com/tantra/htk/htk08.htm","text":"Hymn to Kali, by Arthur Avalon (Sir John George Woodroffe), [1922]\nO DESTRUCTRESS of the sins of the three worlds, auspicious 1 K\u0101lik\u0101, who in Thy upper lotus-like left hand holdest a sword. 2 and in the lower left hand a severed head; 3 who with Thy upper right hand maketh the gesture which dispels fear, 4 and with Thy lower right hand that which grants boons; they, O Mother with gaping mouth, 5 who reciting Thy name, meditate in this way 6 upon the greatness of Thy mantra, possess the eight great powers 7 of the Three-Eyed One 8 in the palm of their hands. 9\nCOMMENTARY\n'Sword' (K\u1e5bp\u0101\u1e47am)\nThe sword is knowledge (J\u00f1\u0101na) by which the bonds of ignorance of the desire-free S\u0101dhaka are severed. See \u015aivadharmottara.\n'Severed head' (Chinna-mu\u1e47da\u1e41)\nThe human head is the seat of Tattvaj\u00f1\u0101\u1e47a free of attachment.\n'Terrible countenance' (Prakatita-radane)\nHer white teeth indicative of the white self-manifesting Sattva-Gu\u1e47a bite the red lolling tongue indicative of Rajas Gu\u1e47a and suppress both Rajas and Tamas by Sattva.\n'Precious Mantr\u0101s' (Manu-vi-bhava\u1e41)\nThe three 'Kr\u012b\u1e41' B\u012bjas represent the Cidghana aspect of Dev\u012b, the two H\u016bm B\u012bjas the Sattva-Gu\u1e47a aspect and the two 'Hr\u012bm' B\u012bjas the Rajah-pradh\u0101na-sattva-Gu\u1e47a aspect.\n[Durg\u0101r\u0101ma-Siddh\u0101ntav\u0101g\u012b\u015ba explains this in the following different ways: (a) Manuvibhava = the Vibhava or Sa\u1e41patti (precious possession) of Manus or Mantras. This precious possession is the\nname in the vocative case 'Dakshi\u1e47e K\u0101like.' The meaning of the passage then is that those who recite Thy name Dakshi\u1e47e K\u0101like, which is the precious possession of Mantras, and meditate on this Thine appearance possess the Powers and so forth. (b) Manuvibhava is the Vibhava of the Manu that is the twenty-two syllabled Mantra of K\u0101l\u012b. This possession is the name Dakshi\u1e47\u0101 K\u0101lik\u0101. (c) Manuvibhava = Manu (Mantra) vibhava (Ghataka) of which (the Dev\u012b's body) is the body of which Mantra is the generator. The bodies of the Devat\u0101s are produced by their Mantras. The passage thus means that, they who recite Thy name Dakshi\u1e47\u0101 K\u0101lik\u0101 and meditate on this Thine appearance generated by Mantra possess the virtues mentioned above.]\nSee last Verse.\nK\u0101lik\u0101 (K\u0101like)\n'Three eyed one (Trya\u1e41baka)'\n[The same commentator (Durg\u0101r\u0101ma) offers three explanations of the term Trya\u1e41baka used for \u015aiva (a) He who has three A\u1e41bakas or eyes is Trya\u1e41baka, (b) He who has three Mothers or A\u1e41b\u0101s is Trya\u1e41baka. The K\u0101lik\u0101pur\u0101\u1e47a says, 'As Hara is born of three Mothers He is known, even amongst Devas, by the title Trya\u1e41baka.' (c) Todala-Tantra says 'the Vidy\u0101 Bhuvane\u015bvar\u012b is in Heaven, Earth, and the Nether world (P\u0101t\u0101la). He who delights in the Dev\u012b as threefold in three places is called Trya\u1e41baka. He is with \u015aakti and is worshipped in all Tantras.']\n53:1 p. 54 Dakshi\u1e47\u0101, the beneficent grantor of Nirv\u0101\u1e47a. (V)\n53:2 Khadga, the peculiar heavy sword with the blade curved at the tip so named, used to behead the sacrificial animals.\n53:3 The Dev\u012b is the destroyer of the wicked.\n53:4 The Dev\u012b is the dispeller of all fear, and makes with Her hand the mudr\u0101. The right upper hand makes the gesture of dispelling fear, or the gesture of assurance of safety (Abhayamudr\u0101) and the right lower hand makes the gesture of granting boons (Varamudr\u0101). (V) The S\u0101dhaka seeks fearlessness, which is the great gift of the Goddess, who is Bhay\u0101pah\u0101, 'remover of fear.' 'If thou art remembered in times of p. 55 difficulty, Thou takest away all fear' (M\u0101rka\u1e47deya-Pur\u0101\u1e47a). At the same time it is she who fills the ignorant with terror (Pa\u015buloka-bhaya\u1e41kar\u012b) that is, those devoid of the knowledge of non-duality, for 'fear comes when there is duality' (Br. Up. 1-4-2, Lalit\u0101, v. 99).\n53:5 Prakatita-vadane (see 'Da\u015ba-Mah\u0101vidy\u0101 Up\u0101san\u0101rahasya,' by Prasanna-Kum\u0101ra-\u015a\u0101str\u012b). Vimal\u0101nanda reads Prakatitaradane, that is, with big protruding teeth. The Yogin\u012b-Tantra says, 'Supreme eternal, large-toothed, smeared with blood.' The T\u0101r\u0101kalpa speaks of 'Sy\u0101m\u0101 of the colour of a new (freshly formed) cloud, with large breasts, terrible with protruding teeth.' (V)\n53:6 As stated\u2014that is, Kr\u012b\u1e41 Kr\u012b\u1e41 Kr\u012b\u1e41 H\u016b\u1e41 H\u016b\u1e41 Hr\u012b\u1e41 Hr\u012b\u1e41 which with Dak\u1e63i\u1e47e makes ten syllables.\n53:7 Siddhi\u2014that is, A\u1e47im\u0101, Laghim\u0101, Garim\u0101, Pr\u0101pti, Pr\u0101k\u0101\u1e41ya, I\u015bitva, Va\u015bitva, K\u0101m\u0101vas\u0101yit\u0101 the power of becoming small, great, heavy, light, etc., which are inherent in \u012a\u015bvara, and are attainable by Yogis who become \u012a\u015bvara and gain \u0100i\u015bvarya. By realization of the self, that Divine state which is the universal Self is manifested, as also the eightfold manifestation of the Divine power.\n53:8 Trya\u1e41baka or \u015aiva. According to Tark\u0101la\u1e41k\u0101ra's Commentary on Mah\u0101nirv\u0101\u1e47a-Tantra, Trya\u1e41baka means the father of the three Devas, Brahm\u0101, Vi\u1e63\u1e47u, and Rudra. The \u1e5agvidh\u0101na uses it as an equivalent of Mah\u0101deva. The Mah\u0101nirv\u0101\u1e47a-Tantra says: 'As She surveys the entire universe, which is the product of time, with Her three eyes\u2014the Moon, Sun, and Fire\u2014therefore She is endowed with three eyes' (Ull\u0101sa xiii, verse 8) The Moon, Sun, and Fire are the Icch\u0101, Kriy\u0101, J\u00f1\u0101na and other \u015aaktis (see the \u1e62atcakranir\u016bpa\u1e45a of P\u016brn\u0101na\u1e47da-\u015av\u0101m\u012b) and Serpent Power by A. Avalon.\n53:9 'By him who carries a flower its odour is enjoyed without seeking. By him who looks upon himself as the universal Self the powers (of Brahm\u0101, etc.) are enjoyed' (Commentary of Sure\u015bvar\u0101c\u0101rya on tenth Sloka of Dak\u1e63in\u0101m\u016brti Stotra).","title":"Hymn to Kali: Text: Verse 4","type":"page"}