{"collection":"tantra","html_url":"https://unchartedknowledge.5gfusion.net/browse/tantra/htk/htk20.htm","path":"tantra/htk/htk20.htm","source_url":"https://sacred-texts.com/tantra/htk/htk20.htm","text":"Hymn to Kali, by Arthur Avalon (Sir John George Woodroffe), [1922]\nO K\u0100L\u012a, 1 whoever 2 on Tuesday at midnight, 3 having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his \u015aakti 4 in the cremation-ground, 5 becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant. 6\nCOMMENTARY\n'K\u0101l\u012b'\nDispeller of the fear of K\u0101la or Death.\n'Whoever'\nHere a Divya S\u0101dhaka.\n'Midday' (Madhy\u0101hne)\nAt noon.\n'Devotion' (Premn\u0101)\nThat is Parabhakti.\n'Offers' (Vitarati)\nMerges in Thee, that is, attains Nirvikalpa-Sam\u0101dhi. P\u0101tanjala-S\u016btra says that Nirvikalpa-Sam\u0101dhi is attained by suppression of the V\u1e5btti of mind.\n'In the cremation-ground' (Cit\u0101y\u0101m)\nIn thee as Consciousness (Cit).\n'B\u012bja'\nThat is here nectar which issues on the enjoyment of the union of Kula-kundalin\u012b and Parama\u015biva. The Gandharvam\u0101lik\u0101-Tantra says, 'Oh beloved One, the Queen of Devas unites with Para\u015biva and\nin a moment, Oh Dev\u012b Parame\u015bvari, nectar is forthwith produced. That nectar, Oh Dev\u012b, is like the juice of lac. With it, Oh, Mistress of the Devas, libation (Tarpa\u1e47a) should be offered to the supreme Devat\u0101.'\n'At home' (G\u1e5bhe)\nIn the thousand petalled Lotus (Sahasr\u0101ra).\n'Hair with its root' (Cikura\u1e41 sam\u016bla\u1e41)\nThe mind with its functions. It is such S\u0101dhaka who gains both enjoyment and Liberation.\n80:1 p. 81 K\u0101l\u012b is destroyer of K\u0101la (V).\n80:2 'Whoever' is here a V\u012bra S\u0101dhaka.\n80:3 Madhy\u0101hne. Noon or (here) midnight, Kak\u0101rak\u016btarahasya says, 'Whoever naked and with dishevelled hair, on a Tuesday, at midnight, does Homa in the cremation-ground with hair, nails, seed and whatever adheres to the Samm\u0101rja\u00f1\u012b and offers them after having uttered the M\u016blamantra and recited Thy name a thousand times attracts to him the Lord of the Earth' (V).\n80:4 The offering is stated in the words grihe samm\u0101rjany\u0101 parigalitab\u012bjam hi chikurang sam\u016blang madhy\u0101nhe vitarati chitay\u0101ng kujadine. These words have received various interpretations, of which the two chief alternatives are given. G\u1e5bhe is by some translated as 'at home,' in distinction from the cremation-ground to which, according to this rendering, the s\u0101dhaka subsequently goes to make his offering. This, however, is said to be erroneous, as the s\u0101dhan\u0101 takes place not in the house but in the cremation-ground. Others (see Calcutta edition) translate it as the equivalent of grihin\u012b, or wife. Samm\u0101rjan\u012b is by them read to mean 'comb.' Parigalita is translated 'removed,' in the sense that the curling of the hair of the wife is 'removed' or straightened with the comb. Bijam given either its primary meaning, or as the equivalent of v\u012brya is said to mean kautilyam, or curl of the hair. Cikuram is hair,' and sam\u016blam qualifies it, meaning pulled out, taken off at the root. The meaning is, then, an offering is made of the wife's hair, the curls (kautilyam) of which have been straightened out with the comb (samm\u0101rjany\u0101), and some of which has come off at the root (sam\u016blam). The correct rendering, however, is according to K. B. \u015aaktis\u0101dhakayoh g\u1e5bhe maithunasamaye p. 82 yonili\u1e41gasa\u1e41ghar\u1e63ava\u015b\u0101t \u015baktiyonipatita\u1e41 v\u012bryalipta\u1e41 loma devyai samarpita\u1e41 bhavati. G\u1e5bhe thus does not mean 'at home,' but manmathagrihe. The hair is from the same. Sa\u1e41m\u0101rjan\u012b = \u015ai\u015bna. Sam\u016bla\u1e41 qualifies cikuram in the sense of 'come off at the root' under the circumstances stated. Parigalita is 'dropped'\u2014referring to the v\u012brya.\nAccording to Vimal\u0101nanda, G\u1e5bhe parigalita-v\u012brya\u1e41, is that produced by union with the S\u0101dhaka's sva\u015bakti or wife (V).\nOf the words G\u1e5bhe sa\u1e41m\u0101rjany\u0101 parigalita-virya\u1e41 cikuram sam\u016bla\u1e41 the Commentator Durg\u0101r\u0101ma Sidd\u0101ntav\u0101gi\u015ba gives the two following alternative expressions: (a) Samm\u0101rjany\u0101 means with a comb with which the hair is put in order. Parigalitav\u012bryam chikuram means hair of which the V\u012brya or crookedness has been removed. G\u1e5bhe means in the wife: for it is said the wife is the home. The whole phrase then means Wife's hair, root and all, combed out straight with a comb or (b) Samm\u0101rjany\u0101 Parigalita-virya\u1e41 means \u015aukra produced by Samm\u0101rjan\u012b here meaning Li\u1e45ga of the S\u0101dhaka; g\u1e5bhe means in the abode of K\u0101ma that is Yoni of \u015aakti together with hair, root and all.\nThe English translation is somewhat abbreviated with the object of giving only so much as all renderings are agreed upon. But in practice V\u012brya is used by most in its literal sense, this is the gross meaning. The inner sense is given in the Svar\u016bpa-vy\u0101khy\u0101 which follows.\n80:5 According to some, the offering is made on the built-up pyre, and, according to others, on the fire after the body has been consumed. Cit\u0101, however, is really used as a synonym for the burning ground (Sma\u015b\u0101na). The Niruttara-Tantra (Ch. I) speaks of two Kinds of Sma\u015b\u0101na:\n80:6 That is, he becomes a R\u0101j\u0101, and has no longer to go on foot like common folk.","title":"Hymn to Kali: Text: Verse 16","type":"page"}