Introduction
*
"Hymn to Kali", by Arthur Avalon (Sir John George Woodroffe), [1922],
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Invocation
Aim
I make obeisance to the Lord Guru, the wish-granting Tree of Suras, eternal Consciousness and Bliss Itself, the highest of the highest, Brahman, iva Himself. I make obeisance to Her who by Her akti of three Guas 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, iv Herself.
Om
Obeisance to the Supreme Devat.
"Here follows an Introduction to the Vimalnandadyini Commentary on that Lord of Hymns called the Karprdi-Stotra to rimad Dakia-Klik".
All-good and all-powerful Paramevara is without beginning or end. Though in Himself Nirgua He is the dhra of the three Guas. Though Himself formless He creates, preserves and withdraws the world of extended matter (Prapaca) by means of the varaa and Vikepa-aktis of His own My which can make that possible which seems impossible. The vetvatara-Upaniad says that by meditation was seen the Sva-akti of the Deva, who is the abode of all causes, associated with Klatattva. In the Niruttara-Tantra iva speaks of the three-eyed corpse-like One, Nirgua but also seat of Guas associated with akti. Though
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[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 stras call Him dintha, Mahkla, Paramaiva and Paramabrahman. It is this unlimited, undivided, beginning-less, and endless Mahkla who is imagined to be limited by the Sun, Moon and Planets, and, as such, is called by the names of Kal, Kh, Muhrta, Yma, Day, Night, Paka, Month, Season, Half-year, Year, Yuga, Kalpa and so forth. It is He who divides Time into Kla, Kh and so forth, and as Vyati is called by the name Kal, and the rest. He is named Paramaiva Mahkla when creating, preserving and withdrawing the millions of worlds.
Apart from individual name and form, He exists as the Samati of them and the Endless Supreme Greatness (Paramomahn). Viu-Pura says that Bhagavn Kla is without beginning or end. From him appears the limited in creation. Atharvaveda says that Kla created beings (Praj) He is Prajpati. From Kla was self-born Kayapa and Tapas. Mahkla is omniscient since He is all pervading, dependent on none, and the tm of ail. Krma-Pura also says that he is the Supreme, imperishable, without beginning or end, all-pervading, independent, the tm of all who fascinates (Manohara) all minds by His greatness. Klamdhava cites Viu-dharmottara as saying that He is called Kla because of his dissolving (Kalant) all beings, and He is Paramevara because He is Himself without beginning or end. Mahkala is Himself Nirgua and Nikriya, but his akti makes the Sun and other heavenly lights rise, stay and set.
It is by the Power of the akti of Kla that men and other Jvas are conceived in the womb, are born, attain childhood, boyhood, middle and old age and leave the world on death. In the ntiparva of Mahbhrata, Vedavysa
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says that it is through Kla that women bear, that birth and death occur, winter, summer and rains come, and the seed germinates. Even Brahm, Viu and Rudra appear, stay and disappear through the akti of Kla. None can escape Its operation. Viu-Sahit says that even those Devas who create and withdraw the world are themselves withdrawn by Kla. Kla or time is certainly then the stronger. Mahkla is called Mahkl because He is one and the same and not different from His eternal akti. It is She who is Mahvidy, Mahdev, Mahmy, and Parabrahmarpi. As dintha Mahkla is the first creator of the world so the akti of Mahkla, the merciful Mahkl is the diguru of the world. Yogin Tantra says that Mahkl is the Mother of the world, and one with Mahkla, as is shown in the Ardhanrivara Mrti.
It was this Brahmavidy who (Yogin-Tantra, 10th Patala) at the beginning of this Kalpa was heard as a bodyless voice from the sky by Brahm, Viu, and Mahevara, who were then told to perform Tapasy for the acquisition of creative and other aktis. It was this Aniruddha-saravat who in the Satyayuga appeared in the Heavens before Indra and other proud Devats in the form of a brilliant Yaka, and crushing the pride of the Devas Agni and Vyu, in the form of all-beautiful Um, taught Brahmatattva to Indra, the King of the Devas (See Kenopaniad 11, 12).
This Kl again who is Parametiguru and grants Kaivalya, compassionating the sensuous and short-lived Jvas of the terrible Kaliyuga revealed the bhav-Vidy. This, which was taught in the form of conversations between Dev and vara, 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 gamas each, which revealed the path of Liberation for these Jvas. Though She is Herself eternal and Saccidnandarpi, She at times out of
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compassion for Sdhakas assumes forms fitted for their Sdhan. Similarly the Veda, gama and the rest though everlasting portions of the abdabrahmarpi are only revealed to Sdhakas at different times in the several Yugas.
When the Mahdev who is Consciousness (Cinmay) at the beginning of the Kalpa was pleased by the Tapasy of Deva Rudra, floating on the Causal Waters, She assumed the Vird aspect and became thus visible to Him. At that time by the command of Mahdev the Deva Rudra saw in the Suun millions of universes (Brahma) and millions of Brahms, Vius and Mahevaras in them. The Deva, greatly wondering in the Heart-Lotus of Mahdev, there saw the Mrti of abdabrahman consisting of gamas, Nigamas, and other stras (See Yogin-Tantra, 9th Patala). He saw that of that Mrti, gama was the Paramtm, the four Vedas with their Angas were the Jvtm, the six systems of philosophy (Darana) were the senses, the Mahpuras and Upapuras were the gross body, the Smtis were the hands and other limbs, and all other stras were the hairs of that great Body. He also saw the fifty Mtk (Letters) resplendent with Tejas on the edges and petals of Her Heart-Lotus. Within the pericarp of the Lotus of the Virdrpi He saw the gamas, brilliant as millions of suns and moons, replete with all Dharma and Brahmajna, powerful to destroy all My, full of all Siddhis and Brahmanirva. By the grace of Mahkl he fully mastered the Veda, Vednta, Puras, Smiti and all other stra. Later, Brahm and Viu received this knowledge of gama and Nigama from Him.
In the Satyayuga Brahm revealed the Smtis, Puras and other stra to the Devais. In this way Brahmavidy 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
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sacred thread, but not the dra and other low castes were entitled to worship according to the Veda, so in those three Yugas only Devais, Brahmais and Rjais, who had conquered their passions and knew Advaita doctrine and Brahman, were entitled to the gama stra which destroys all sense of difference caused by ignorance and grants knowledge of Advaitatattva.
By iva's command they kept it as secret in their heart as they would a knowledge of their own mother's illicit love. By Upsan they became liberated whilst yet living (Jvanmukta) and attained to Brahmanirva. At that time the Upsan of the gama was unknown to Sdhakas devoted to Karma. For this reason many people nowadays think the Tantra-stra to be of recent origin. Probably all know that in the first three Yugas Brhmaa boys, after investiture with the sacred thread, used to learn the Karmakda and Jnakda of the Veda orally from their preceptors. The Veda was not then classified or reduced to writing. Towards the close of the Dvparayuga, rka-dvaipyana Mahari Vedavysa 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) which is contained in the gama 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 Dvparayuga, and at the beginning of the Kali age, merciful iva impelled by compassion for humanity bound in the toils of ignorance, divided the Tantra-stra, which is unlimited knowledge, into three sets of sixty-four parts each, according to the necessity of different Adhikrs, and then told them to Gaapati and Krtikeya the two beloved sons of Prvat. They repeated these Tantras to is of Siddhramas, and these last, in their turn, told them to their own disciples. Of the is who knew gama the chief was Datttreya, an
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incarnation of Viu. At the beginning of the Kalpa the ancient Brahmavidy contained in the gama appeared from out the Parameti-guru who is Mahbrahmavidy and exists in man's heart unlimited and imperishable. If Sdhan is done according to the instructions of a Sadguru it becomes visible in the Sdhaka's heart. Upsan, in the Vaidik form, predominated in the Satyayuga. In those days Brhmaas, and other twice born castes, impelled by a desire for wealth, progeny and so forth used to worship Indra, Agni, Vyu, Srya, Soma, Varua and other Devas presiding over particular aktis of Paramevara in whom all aktis reside. But desire-free Brahmais and Mahais did Sdhan of Brahmavidy the full and perfect akti. And so we see in the tenth Madala () of the gveda-Sahit that Mahdev appeared in the heart of the daughter of Mahai bh and so told the true nature of Brahmavidy to is. This is the Devskta full of Advaitatattva, the Hymn telling of the true nature of Brahma-vidy in the Veda. In the Tret and other Yugas the Brhmaas and other twice-born devoted to the Karmakda used to perform Yajas and so forth, according to the Smritistras of Manu and others. But Brahmai Vaiha (in Cncra) Rjai Vivmitra (see Gandharva-Tantra, First Patala), Videharja Janaka, Bhgurma the son of Jamadagni (see Klkulasarvasva), r Rmacandra and other high-souled men were worshippers of Brahmavidy the full and perfect akti. Again in the Dvparayuga, despite the existence of Vaidik and Smrta cults, the Agnihotra Yaja and other rites used to be performed according to the Puras. But high-souled rkrina the son of Vasudeva (see Rdh-Tantra, Dev Bhgavata and Mahbhrata, Anusana Parva, Ch. 14), the five Pndavas namely Yudhithira and others (Virta Parva, Ch. 6) the high-souled Rjai Bhshma, the great Muni Vedavysa, high souled ukadeva, Asita, Devala and Brahmais such as Durvs were worshippers of
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[paragraph continues] Mahvidy the perfect akti. Of this the Mahbhrata and other books provide particular proofs. In the present Kaliyuga also the ten askras such as marriage and so forth of the twice born, and the obsequial ceremonies such as rddha are performed according to Vaidik ritual. Smti governs Cndryana and other matters relating to rama and legal affairs such as inheritance. The autummal Durgpj and other Vratas are performed according to the Puras. But initiation, Upsan of Brahman with akti and various practices of Yoga are done according to the ritual of the gama stra.
This latter is of three kinds according to the prevalence of the Guas namely Tantra, Ymala and Dmara. There are in all 192 gamas current, namely 64 each in Avakrnt, Rathakrnt, and Vinukrnt. Many Tantras were lost in Buddhist and Mahommedan times and the few which still remain with Sdhakas 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-Chattopdhyya, 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.
In the Yogin-Tantra vara says to Dev that the difference between Vedas and Agamas is like that between Jva and tm, that is between Jva covered with Avidy and vara who is full of Vidy. Indra and other Devas who used to be worshipped as varas in Yajas held under the Karmakda or Sahit of the Vedas are, in Tantra-stra, worshipped as the Presiding Devats of the Dikplin akti of Her who is all aktis (Sarvaakti-svarpi). The three varas Brahm, Viu and Rudra of the Vedas and Puras are in Tantra-stra the presiding Devats of the creative, preservative, and dissolving aktis of Mahdev. As such they are worshipped as the supports of the couch of the
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[paragraph continues] Mahdev. She in the Devgt says that 'Brahm, Viu, vara, Sadiva are five Mahpreta at my Feet. They are constituted of the five Bhta and represent the five different elements of matter. I however' She says 'am unmanifested consciousness (Chit) and in every way beyond them.'
Again the Veda says 'All this is verily Brahman.' Despite this Mahvkya, various distinctions are made, such as those of caste, Adhikra of men and women and so forth. So a male Brhmaa may say Vaidik Mantras but not Brhmaa 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 (Mahvkya). The Tantra-stra says that the supreme Brahman is both subtle and gross. In dependence on the truth of this Mahvkya Tntrik Sdhakas 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 Kulakudalin who is Consciousness itself (Citsvarpin). Again, in accordance with Veda, the Tantra holds food to be sacred and knowing that food is Brahman ordains the offering of it to Mahdev. This offered food is Mahprasda and very holy and rare even for Devas, and whether it be brought by a Cadla, or even fallen from the mouth of a dog. The Vedas and Smti say that the Cadla and other low castes are untouchable. On touching them one must bathe, do Aghamarshana and so forth. But the Tantra-stra says that even a Cadl, who has a knowledge of Kula doctrine and Brahman, is superior to a Brhmaa who does not know Brahman. The Tantra-stra 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 Tntrik authority that no caste distinctions are observed in the matter of eating and so forth in the Virajketra of r r Vimal Dev. The
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[paragraph continues] Veda again prohibits the performance of Yaja or worship after the taking of food. Tantra-stra however says that one should not worship Klika whilst suffering from hunger or thirst otherwise She becomes angry. That is since iva and Jva are really one it is futile to worship the Paramtm saying 'I offer Naivedya' when the Jva, who is one with It, is in want of food and drink. Smti again, which explains Veda ordains that the Shlagrama stone which represents Nryaa should not be touched or worshipped by any but Brhmaas. On the other hand, the Tantra-stra ordains that the Bnaliga representation of the Brahman may be touched and worshipped not only by Brhmaas but by dras, Cadlas and women. In fact the Karmakda of Veda contains many such ordinances opposed to Brahman-knowledge. For this reason Bhagavn rka has said in the Gt that the Vedas are concerned with objects constituted of the three Guas (Triguaviaya) and bids Arjuna to free himself of the Guas. He says the Veda contains the Karmakda but that he who seeks the Brahman-state above the Guas should abandon the Karmakda and perform Sdhan according to stra by which Liberation is gained. In spite however of differences in worship and practice both Veda and Tantra stras are one in holding that there can be no Liberation without Tattvajna. In the Nirva-Tantra iva says 'Oh Dev, there is no Liberation without Tattvajna.' According to Veda, a Sdhaka, in order to become fit for Nirva, must have first accomplished the fourfold Sdhan. 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, ama, Dama and so forth, and must long for Liberation. He then discusses (Vicra) and ponders on the Mahvkya 'That thou art' (Tat tvam asi), and thus realizing the unity of Paramtm and Jvtm, attains the knowledge 'He I am' (Soham).
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In Tntrik Upsan the Jnakda is mingled with the Karmakda. The Agama teaches the ignorant Pau, steeped in dualism, Vrabhva Sdhan 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 Paus. Non-dualists are Brhmaas.' Rudraymala says that Vrabhva is revealed for the development of Jna. After perfecting Jna and attainment of Brahmasiddhi, the Sdhaka becomes Devat in a pure state of Sattva. The Vedanta and philosophic stras 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 Vedntic Pandits deeming it unclean to touch a low caste man such as a dra. They also observe endless distinctions as to what should or should not be eaten, and what should and should not be offered to Devat. Tantra-stra however says that non-dualistic Bhva (Bhvdvaita) should be accompanied by non-dualistic action (Kriydvaita). The Yoga-vitha (Rmyaa) says that to the Muni who realizes non-dualism (Advaita) in Bhva, in Kriy, and in objects (Dravya) in all these three matters the world, seems but a dream.
According to the instruction of Tantra-stra the Sdhaka rises in the early hours of the morning, and sitting on his bed, meditates as follows: 'I am the Dev 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 Bhutauddhi, and therein merging the 24 Tattvas beginning with earth in Paramtm and thinking of the Paramtm and Jvtm as one he meditates: 'He I am.' Gandharva-Tantra says that, after due obeisance to the Guru, the wise Sdhaka should think 'He I am ' and thus unite Jvtm and Paramtm. In all Sthla-Dhyna of Mahvidys, forming
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part of daily worship, Tantra-stra everywhere enjoins meditation on the Mahdev as not different from, but one with, the Sdhaka's tm. The Kl-Tantra says that, after meditating as enjoined, the Sdhaka should worship the Dev as tm. 'He I am' (Soham). Kubjik-Tantra says that the Sdhaka should think of his tm as one with Her. Nla-Tantra in the Dhyna of Tr says that meditation should be done on one's own tm as one with the Saviour-goddess (Trin). In Gandharva-Tantra Mahdev says, as regards the Dhyna of Tripurasundar, that the Man who meditates on the unattached, attributeless, and pure tm which is Tripur as one with, and not different from, his own tm becomes himself Her (Tanmaya). One should become Her by ever thinking 'She I am' (Sham). Again in the Kl-kula-sarvasva iva says that whoever meditates on the Guru and recites the Hymn of the spouse of iva and thinks of Klik's tm as one with his own tm is r Sadsiva. Similarly Kulrava Tantra says 'The body is the temple of Devat and the Jima is Deva Sadsiva.' Let the Sdhaka give up his ignorance as the offering (Nirmlya, 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 Sdhaka is enjoined to meditate on Her who is Paramtm as one with his own tm. iva 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 iva 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 Kraa (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-Kudalin extends to the tip of his tongue, let the Sdhaka say: 'The
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liquid shines. I am the Light. I am Brahman. She I am. I offer huti to my own Self Svh.' He who does Sdhan of the Mahvidy in Vrchra with such Advaitabhva attains by Her Grace to Divyabhva, and with the thought 'I am Brahman' becomes liberated whilst living, and on death is one with Mahdev. In the Devigit r r Dev says 'He becomes Myself because both are one.' Again the Mahnirva-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.'
Saccidnanda Mahvidy, in undistinguishable union of iva and akti, can alone be worshipped with such non-dualism of feeling. Although Tntrik worshippers are divided into five communities namely kta, aiva, Vaiava, Gapatya, Saura the first alone are all Dvijas since all worshippers of Svitr (Gyatr) the Mother of the Veda belong to the kta community. The Mtkbheda-Tantra says 'Svitr the Mother of the Veda was born of the sweat of Kl's body. That Dev grants the threefold fruit and is akti of Brahman.' Sdhakas belonging to the other four communities worship their respective male Devats associating with them their aktis. Thus the aivas worship iva under the names Um-Mahevara, iva-Durg, Kl akara, Arddhanrvara and so forth. The Vaiavas worship Viu under the names, Rdh-Ka, Lakm-Nryaa, St-Rma, r-Hari and so forth. In the Nirvna-Tantra ri Ka says 'To those who do Japa of Rdh first and then Ka to such I, of a surety, grant a happy lot even now and here.' By uttering the name St-Rama (St coming first) one utters the Tra of Mahdev, and for this reason it is also called Traka-Brahma. The Sauras perform their worship. with the Mantra 'Obeisance to r Srya accompanied by the
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[paragraph continues] akti who reveals.' Moreover the My Bja (Hrm), which is the Praava of Dev, is added to the Mlamantra by every sect. This clearly shows that all these five sects are directly or indirectly worshippers of the Brahman who is iva-akti (ivaaktytmaka) both in his Nirgua and Sagua aspects. Kaivalyopaniad says 'By meditation on the three-eyed, blue-throated serene Lord (Prabhu) Paramevara, who is without beginning, middle and end, who is one and pervades all things, who is wonderful, Cidnanda Itself, accompanied by Um, the Muni goes to the Source of all being (Bhtayoni) to the Witness of all, who is beyond all darkness.' Hence in the Tantra-stra, iva has said that the iva-akti-Tattva is the cause of Tattvajna and therefore Japa should be done by a Mantra in which they are united. That is one attains Tattvajna, which is liberation, by worshipping Brahman as Mother and Father. All Mantras being composed of iva and akti one should meditate on iva-akti as being one. In the Tantra stra also iva has said that there is no difference between them who are inseparably connected (Avinbhvasabandha). He who is iva is also akti and She who is akti is also iva. Fatherhood and Motherhood are merely distinctions of name. In reality they stand for one and the same thing. The Tantra stra again says that akti, Mahevara, Brahman all denote the same Being. Male, female, neuter are verbal and not real distinctions. akti, Mahevara, Brahman; all three denote the one eternal Mahvidy who is Saccidnanda. Although the Mahvidy is in truth Nirgua and eternal, She assumes various Myik forms, varying according to the Guas, for the fruition of the desires of Sdhakas. 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 Devygama it is said: 'Mahmy who is Citrp and Parabrahmasvarpin assumes by Her grace
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towards Sdhakas various forms.' We may meditate on Mahdev 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 Saccidnanda. Sdhakas of akti worship Brahman as Mother, for in the world the mother-aspect alone of Her who is Brahman is fully manifested. In the Ymala, iva says:--'Dev may, My Beloved, be thought of as female or male, or the Saccidnandarpi may be thought of as Nikala-Brahman. But in truth She is neither a female, male, neuter being, nor an inanimate thing. But like the term Kalpavall (a word in feminine gender denoting tree) feminine terms are attributed to Her.'
In fact the main cause of the birth and nourishment of men and animals is their respective mothers. Their fathers are merely helpers (Sahakr). Every Jva on issuing from his mother's womb, lives on her milk, and receives his first initiation with the Mantra 'M' (Mother). The first preceptor (Adiguru) of every man is his mother. She is his visible Devat. 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.
In mathematics zero has no value and is merely an empty formless (Nirkra) 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 Prakti, consisting of the three Guas, spoken of in ruti as 'the unborn one, red, black, and white,' then She assumes for the fruition of the Sdhaka's desires ten different forms (Daamahvidy) whose variety is due to difference in the proportions of the three Gunas. There are the ten Mahvidys who are iva and akti (ivaaktimay). These ten forms are Kl and Tr, the Mahvidy
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[paragraph continues] oda, Bhuvanevar, Bhairav, Chinnamast, Dhmvat, the Vidy Bagal, the Siddhavidy Mtag, and Kamal. Some Tantras mention eighteen Mahvidy, but these are forms of the ten with slight variations. Of the ten Mahvidys, Kl is uddha-sattva-gua-pradhn, Nirvikr, Nirgua-brahma-svarpa-prakik. It is this primordial form which alone directly gives Kaivalya. In Yogin-Tantra Dev says 'Now see my form (Rpa) which is Brahmnanda and supreme. Listen, this form is the supreme state (Paramadhma) in the form of Kl. There is no Brahman-form higher than this.' In Kamadhenu-Tantra iva says 'In the void is Kl who grants Kaivalya'. Tara is Sattva-gutmik and Tattvavidydyini; odai (Mahtripura-sundar), Bhuvanevar and Chinnamast are Rajah-pradhn and Sattva-gutmik and hence they grant Gauamukti in the form of Heaven (Svarga) Aivarya and so forth. The forms of Dhmvat, Bagal, Mtag and Kamal are Tamah-pradhna and hence their Sdhan is done in atkarma, such as causing death to others and so forth. In short all the ten forms of Mahdev give Enjoyment and Liberation directly or indirectly.
The forms of the Mahvidy are divided into two groups namely the Klkula and rikula. So Niruttara-Tantra says that 'Kl, Tara, Raktakl, Bhuvan, Mardin, Triput, Tvarit, Durg and Vidy Pratyagr belong to the Klkula. And to the rkula belong Sundar, Bhairav, Bl, Bagal, Kamal, Dhmvat, Mtag, Vidy, Svapnvat and Mahvidy Madhumat. Of all the Siddhavidys Dakin is, O my beloved, the Cause (Prakti)'.
Kl-kula is for the worship of Jns in Divya and Vrabhva, and r-kula is for the worship of Karmins in Divya, Vra and Pau-Bhvas. The Tantra-stra gives an account of the Mantras, Yantras, mode of worship and so forth for all the ten or eighteen Mahvidys. But almost all Tntrik writings hymn the greatness of, and give
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the highest place to, Klik the first Mahvidy for the others are but different forms of Brahmarpi Klik. The Nigama-Kalpataru says 'Of all castes the Brhmaa is the highest. Amongst all Sdhakas the kta is the highest. Of ktas he is the chief who does Japa of the Klmantra.' Picchil-Tantra also says 'of all the Mantras of the Devas that of Klik is the best. Even the vilest can become Jvanmukta simply through this Mantra.' In Yogin-Tantra, iva says 'This Vidy Klik is Mah-Mah-Brahma Vidy, through whom even the worst may attain Nirva. Even Brahm, Viu, and Mahevara are her worshippers. She who is Kl the supreme Vidy, is Tr also. The notion of a difference between them has given rise to various Mantras.' Again the Kmkhy-Tantra says 'Oh Paramevari, seven lakhs of Mahvidys remain hidden. Of them all odai is said to be the most sublime. But Oh Dev, the Mother of the world, Klik is the mother even of Her.' Niruttara-Tantra says 'Without knowledge of akti, Oh Dev, there is no nirva. That akti is Dakia Kl who is the own form of all Vidys (Sarvavidyrpi).' The Ymala again says 'As is Kl so is Tr and so are Chinn and Kulluk. Oh Dev, thou, who art the supreme Klik, art also the Marti which is composed of these four. In the Vaidik system Sagnika (fire-maintaining) Brhmaas achieved their ends by the offering of oblations to the seven lolling tongues of fire named Kl, Karl, Manojav, Sulohit, Sudhmravar, Sphuligin and Dev Vivaruci' (1st Saptaka, 2nd Khada, 4th Stra). 1
Another important characteristic, of the Tantra-stra 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 Sdhakas to keep this cra hidden from
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ignorant Paus. Of Kaulas it says that 'they are at heart ktas, outwardly aivas, and in gatherings Vaiavas'. 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 Sdhaka's purpose is frustrated and so forth. In the Gandharva-Tantra, iva says that only such men as are without dualism, have controlled their passions and are devoted to Brahman are entitled to this stra. '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 Sdhakas (Brahmasdhaka). It should not be told to Paus, to those who are insincere, or to men of shallow knowledge.' For this reason iva has used symbols in the teaching of all Dhynas, Mantras, Yantras, and modes of Sdhan of Devas and Devs. 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 Kulrava-Tantra, iva says 'There are many Gurus who know the Veda, the stras and so forth. But, Oh Dev, rare is the Guru who knows the meaning of the supreme Tattva'. Hence in order to know the true meaning of the Dhynas and so forth, there is no other means than to seek refuge with the Guru who knows the meaning of all Agamas.
It is owing to ignorance of the true nature of Devat that even Brahmavidy, 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, whose desires are fully realized (Prakm) is fond of offerings of blood, flesh and so forth. In the Jnasakalin-Tantra, iva says, 'Agni is the Deva of the twice born. The Devat of Munis is in their hearts. Men of small intelligence worship images.
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[paragraph continues] To the wise, Devat is everywhere.' That is Karmin Brhmaas worship Agni as vara, Yogis see the Devat in their own hearts, men of small intelligence (that is compared with the others) worship the Devat 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 Sdhakas of no great intelligence and of inferior Adhikra to meditate on Sthla forms in images and pictures so that their wandering minds may be rested, and they may learn the true aspects of Devat. Unfortunately however, ignorant men consider the Sthla form to be the true aspect of the Devat. In the Kulrava-Tantra, iva says that some meditate on the Sthla to still the mind, which, when so stilled, can fix itself on the Skma. The Sdhaka 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-Tantra iva says 'Oh Lady of Mahea. 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, that one realizes the formless.'
Hence Sdhakas who desire Liberation should always think of the Svarpatattva of Brahmavidy-Klik. Of this Svarpa the Dev says in Mahbhgavata: 'Those who long for Liberation should, in order to gain freedom from the bonds of the body, meditate on that aspect (Rpa) of Mine which is the supreme Light (Jyotih), Skma, and Nikala, Nirgua, the all-pervading unbeginning, non-dual sole Cause which is Saccidnanda Itself. This is the Svarpa of the Dev which is beyond all mind and speech.'
The Mrkadeya-Pura says, 'The Mahmy is Nikal, Nirgu, endless, undecaying, unthinkable, formless
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and both eternal (Nity) and transient (Anity)', that is, Mahmy Klik is free from Kal (My) and free from Guas, 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 Krma-Pura, Viu in the form of a Tortoise says that the Supreme Dev is Nirgu, pure, white, stainless, free from all duality and realizable by the tm only. This state of Hers is attainable only by Jna. In the Kmad-Tantra iva says 'That eternal Kl who is supreme Brahman is one without a second either male or female. She has neither form, dhra, or Updhi. She is sinless and imperishable Sacchidnanda, the Great Brahman.' She who is eternal Brahman has neither appearance (virbhva), nor disappearance (Tirobhva), and being all-pervading, She cannot be said, like other Devas and Devs, to reside in any particular Loka. Thus Brahm resides in Brahmaloka, Viu in Viuloka, Rudra in Kailsa and r Ka in Goloka, but Mahdev is always and everywhere equally present; though for the fulfilment of the desires of Sdhakas, She appears in particular forms in their minds and hearts. It is clear therefore that her Sthla aspect is My-made (Mymaya) and transient (Anitya). For this reason iva, in the Gandharva-Tantra, says, 'That aspect (Rpa) of the Dev which is the Supreme Bliss and the Great Cause of the worlds neither appears nor disappears'. In the Kulrava-Tantra, iva 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) and is being only (Sattmtr) and unknowable to the senses (Agocara).' That is, the Svarpa aspect of the Mhdev 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.
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[paragraph continues] It is unattainable by speech and mind and is Being itself.'
In 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 is all-pervading, She does not become visible nor does She grant one's desire without the action of Sdhan. Again just as the Sun itself, motionless in the distant Heavens, by its rays draws moisture from the earth, so the Mahdev, who is the abode of all aktis, though in Herself changeless (Nirvikr) creates (and the like) the world by means of the eight aktis, Brahm, Vaiavi, Mhevar and other Devats, presiding as her creative and other aktis. For this reason in the Yantra of Mahdev Klik (see Klikopaniad) the Sdhaka worships the fifteen aktis Kl and others in the fifteen corners, the eight aktis Brhm and others on the eight petals, the eight Bhairavas and Vatukas Asitnga and the rest at the edges of the eight petals, the four Devats, Viu and others, at the four corners of the Yantra, and the ten Dikplas, Indra and others, in the ten directions as being the rays of Klik who is Herself a mass of pure light (Tejoghana). The Mahdev is worshipped as the Marti consisting of iva-akti (ivaaktimaya) in the Bindu at the centre of the Yantra.
Although the gama-stra, which grants Advaitabhva and educes Tattvajna, has been revealed by all-merciful r r Bhairava and Bhairav, it is still unknown to a mass of people. Many in fact to-day despise the Tantra because it contains Vircra and Kulcra, and some even refuse to admit that it is a Dharmastra at all. If they had read the Tantra-stra intelligently and learned its principles from Sdhakas truly versed in it, they would have realized how mistaken were their notions of it and, instead of despising it,
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would certainly have admitted that this stra 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 Sdhan of Paca-makra to be found in the Tantra-stra. Do these acts become blameable only if made a part of worship (Upsan)?
All 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 (Vaidyantha) Himself has prescribed the Mantra of dyakti possessed of all aktis, and the invigorating Paca-makra as Sdhan 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-stra does not deserve to be blamed for prescribing the Paca-makra for the Liberation of Jivas suffering from the disease of worldly existence. iva has nowhere said that Sdhakas of akti 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 vara. It is the degraded conduct of a number of great Paus who
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pretend to be Sdhakas which is the cause of the public dislike for, and hatred of, the Tantra-stra. In the Mahnirva-Tantra r Sadiva says 'Wine is Tara the Saviour in liquid form (Dravamay). 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 Abhieka an hundred times is to be deemed a Pau and without the pale of Kuladharma if he is addicted to excessive drinking.' In the Kulrava, iva says 'Oh My Beloved, he who kills animals for self-satisfaction in contravention of gastric ordinance (Avidhnena) will dwell in a terrible Hell for as many days as there are hairs on the body of the animal.' These utterances of iva clearly show that He has nowhere ordained the free use of Paca-makra by people in general. He has ordained Vircra or Kulcra only for Sdhakas of the Nivtti path who long for Liberation. Such Sdhakas, free from duality (Nirvikalpa) as they are, wish to see the Saccidnanda aspect of the Mahdev, and iva has prescribed the Paca-makra to enable them to realize the nanda aspect. Just as a man who knows not sweetness is given sugar or honey to eat, so the Sdhaka is made to taste the fleeting objective (Vaya) bliss (nanda) of Paca-makra so that, thus controlling his six enemies for the time being, he may have a notion of the Eternal Brahman-bliss (Brahmnanda): This momentary taste of eternal Brahman-bliss makes the Liberation-desiring Sdhaka eager for and industrious to gain it. But after the attainment of this natural (Sahaja) Brahman-bliss he no more longs for the five Makras and becomes gradually devoted to Divycra. If a Sdhaka 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 Skma-Dhyna. For this reason wine is called cause
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[paragraph continues] (Kraa). In the Kulrava-Tantra, Shiva says, 'nanda is the Self (Rpa) of Brahman and that exists in the body. Wine is its revealer and is hence drunk by Yogis. Wine and flesh are taken with Brahmajna for the satisfaction of all Devas, and whoever partakes of them for self-gratification is a sinner.' That is Sdhakas do Sdhan with Paca-makra for the satisfaction of the Devats whom they worship and the development of Brahmajna in their hearts; but whoever takes them for his own enjoyment is doomed to a terrible hell as a great sinner. iva has also said in the Kulrava, 'One reaches heaven by the very things which may lead to Hell.' The fifth Makra, that is, sexual intercourse, is the root-cause of the creation of the world of Jivas. All Jivas, be they Devats, 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 (Vyatbhta) aspect of Shiva, the dipurua, and Cad says, 'all females in all the worlds' are part of the Mahakti. The Krma-Pura says, 'The Mahdev is Herself One, present in many parts or divisions (Anekavibhgasth), beyond My, absolutely pure, Mahmy, Ivar, eternal, stainless (Nirajana), ancient, consciousness (Cinmay), the First Purua (dipurua) of all Puruas.' The Gandharva-Tantra says, 'The male form (Puso rpam) the female form, and any other good form--all this is undoubtedly Her supreme form (Paramam rpam).' One Brahman, becoming dual, appears as iva and akti, and that aspect in which there is union of iva and akti is the true aspect of Saccidnanda Brahman. It is from this aspect of Blissful (nandamaya) 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
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[paragraph continues] Sdhakas, possessed of the knowledge of Kula, then meditate on the Yoga-blissful (Yognanda) form (Mrti) of iva and akti present in the hearts of males and females and, calling to mind the meaning (Artha) of the Mantra of their Itadevat, do Japa of it. In the Klkulasarvasva, r Sadiva says, 'By doing Japa of Mantra and by adoration of Bhagavat, the consort of iva, at times of sexual union, a man becomes, like uka, free from all sins.' In another place He says, 'The consort of iva should be worshipped by becoming iva.' True akti-sdhan consists in considering all girls and women, old and young, and of all castes, as the visible forms of one's own Itadevat and (according to one's means) worshipping them with clothes, ornaments and so forth; or bowing to them as mothers with the Itamantra in mind and not treating them with neglect or contempt under any circumstance. In the Kaulval-Tantra, iva 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.'
At the present time a measured use of wine, flesh and so forth and a thorough respect for woman as for the Devat are particularly seen in the civilized society of the West. Satisfied at this, the Mahdev, who is the Queen of Queens, has granted to the people of the West the light of science and sovereignty over the whole world. rmat dintha Mahkla has, in the 'Karprdi Stotra' called the Svarpa-Stotra, briefly described the Mantra, Yantra, Dhyna and Sdhan of rmat Dakia-Klik who is Parabrahman (Parabrahmarpi). This Supreme Tattva is hard to attain even by such varas as Brahm, Viu and Rudra. Mahkla Himself says, 'Neither Dht nor a nor Hari knows Thy Supreme Tattva.'
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However, in accordance with the teachings of my Paramaguru, Mahmahopdhyya and most worshipful Rmnanda Svm Siddhntapacnana, the crest-gem of Tntrikas, now gathered to the feet of iva, I write this Svarpa commentary under the name of 'Vimalnandadyin,' of this Karprdi Stotra, in consonance with the views of Tantra and other stras.
"Prayer
At The Feet Of R R Klik
May the Mah-Dev who is called Klik,
Because She is without beginning or end,
Whose Body is imagined to be blue of colour,
Because like the blue sky She pervades the World,
And because She is Cidghan 1 Sattvaguamay
Who is imagined to be black
Because She is colourless and above the coloured Guas,
Whose hair is dishevelled (Muktake)
Because though Herself changeless She binds infinite numbers of Jivas by bonds of My, symbolized by Her dishevelled hair and because She makes liberated (Mukta) Brahm, Viu and Mahevara who are Kea, 2
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Who is imagined as having the Sun, Moon and Fire as Her three eyes,
Because as the Virad, the Witness of the world past, present and future She sees everything,
Who is pictured as wearing the dead bodies of two boys as Her ear-ornaments,
Because as said in gama and Nigama the childlike and unperturbed (Nirvikra) Sdhaka 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,
Who is said to have large teeth, and a lolling tongue and to hold in Her hand a cup made of human skull,
Because the Cinmay Mahdev drinks the wine of delusion arising from the Tamas Gua of Her Sdhaka by means of Sattva-pradhna rajogua, 1
Who is pictured as wearing a garland of severed heads,
Because She is abdabrahman (abdabrahmarpi) and the heads are the fifty letters,
Whose upper and lower right hands are seen to be making the Abhaya and Vara Mudrs,
Because She both destroys the dangers, and grants the desires of Sakma-Sdhaks,
Whose upper left hand is depicted as wielding a sword,
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Because She severs the bonds of illusion for the Nikma-Sdhaka,
Whose lower left hand is seen to hold a human head,
Because She grants him Tattvajna,
Who is called Digambar (space-clad)
Because being Brahman (Brahmarpi) She is free from the covering of My 1 and unconcerned (Nirvikra), 2
Who is pictured as having a waist-chain of human hands,
Because hands are the principal instrument of work (Karma) and at the close of a Kalpa all Jvas with their Karmas are merged in the Avidy akti of Mahmy,
Who is seen standing on the breast of corpse-like iva,
Because the Supreme State (Paramapada) and Svarpvasth or Mahdev (one with iva) is Nirgua and changeless (Nirvikra),
Who is seen in Viparta-maithuna 3 with Mahkla,
Because at the beginning of a Kalpa She who is ever blissful (Nitynandamay), and being united with iva, feels pleasure in the work of creation which She effects by bringing the changeless Paraiva under Her dominion (Vabhta),
Who is again said to live in the cremation ground,
Because when at the end of a Kalpa all things in the universe from Brahm to a blade of grass are dissolved in Mahkla, She is in and one with that Mahkla, who may be thus compared to a cremation ground, and because at
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the death of Jvas She exists as the individual (Vyati) Jvtm in the burning ground,
Whose Yantra for worship is composed of a circle symbolizing My, an eight-petalled lotus denoting the eightfold Prakti, three Pentagons representing the fifteen Avayavas and a Bindu denoting iva-akti,
Because She is, as Paramtm, in the gross and subtle bodies consisting of the three Guas and twenty-four Tattvas,
Whose Bja 'Krm', 1 the Queen of Mantras is pure Sattva Gua, and consciousness (Caitanyamay) and grants both Enjoyment and Liberation,
Who is worshipped as Daki because She alone grants the full fruits of all forms of Upsan and Yaja.
May She, this Mahdev, who is Saccidnandarpi and forgiveness itself, pardon all offences committed by me in the explanation of this Her Hymn.
abhu with His five mouths is unable to relate Thy qualities.
Pardon all my childishness. Be propitious.
Guard my life, guard my repute and guard my wife, sons and wealth.
And at death grant me Liberation.
O Mother of the World, obeisance.
R Vimalnanda-vm
Footnotes
30:1 See Makopaniad, 1-2-4.
39:1 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 Nirgua and stainless but is also Meghg (cloud-bodied) because through Adhysa of the three Guas 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-Pura says, 'Just as the uniform cloud appears as of many colours, so does She too through the instrumentality of the Guas.'
39:2 Kea = K + A + a. And K = Brahm, A = Viu, and a = Rudra. The Niruttara-Tantra says, 'Kl who is Aniruddha-saravat, is the great desire-granting tree, the sole Cause of Enjoyment and Liberation for Brahm, Viu and Mahea.'
40:1 White Teeth stand for the white Sattva Gua, the red Tongue stands for the red Rajo-Gua and Delusion is the Tamo-Gua. The meaning is, the Mahvidy is represented with a lolling tongue because She first destroys the Sdhaka's Tamo-Gua by increasing his Rajo-Gua, and large teeth because by increasing his Sattva Gua and suppressing his Rajo-Gua She grants him the state of Nirgua-Brahman. In the Dhyna of Tr it is said, 'Ugratr Herself destroys the "Jdya" (unconscious nature) of the three worlds by putting it in her skull-cup.'
41:1 In the eighteenth century work of Kamalknta called Sdhakaranjana it is said: 'Of the Nirkra-Brahman, understand, My to be the kra' (Nirkra-brahmer kra dekha My). The nya has no form until encircled by My.
41:2 Vikra is also 'change'. She is then in Her changeless aspect.
41:3 Coition in which the woman assumes the dominant role. akti is active and iva is the passive principle.
42:1 The vmi also points out that the 'Kr' sound in this Mantra is also to be found in the word Christ and in the Mussulman's Karm. See Mya Tantra Ch. vii for the Yavana-Bja.
"Hymn to Kali", by Arthur Avalon (Sir John George Woodroffe), [1922],
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Invocation
Aim
I make obeisance to the Lord Guru, the wish-granting Tree of Suras, eternal Consciousness and Bliss Itself, the highest of the highest, Brahman, iva Himself. I make obeisance to Her who by Her akti of three Guas 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, iv Herself.
Om
Obeisance to the Supreme Devat.
"Here follows an Introduction to the Vimalnandadyini Commentary on that Lord of Hymns called the Karprdi-Stotra to rimad Dakia-Klik".
All-good and all-powerful Paramevara is without beginning or end. Though in Himself Nirgua He is the dhra of the three Guas. Though Himself formless He creates, preserves and withdraws the world of extended matter (Prapaca) by means of the varaa and Vikepa-aktis of His own My which can make that possible which seems impossible. The vetvatara-Upaniad says that by meditation was seen the Sva-akti of the Deva, who is the abode of all causes, associated with Klatattva. In the Niruttara-Tantra iva speaks of the three-eyed corpse-like One, Nirgua but also seat of Guas associated with akti. Though
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[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 stras call Him dintha, Mahkla, Paramaiva and Paramabrahman. It is this unlimited, undivided, beginning-less, and endless Mahkla who is imagined to be limited by the Sun, Moon and Planets, and, as such, is called by the names of Kal, Kh, Muhrta, Yma, Day, Night, Paka, Month, Season, Half-year, Year, Yuga, Kalpa and so forth. It is He who divides Time into Kla, Kh and so forth, and as Vyati is called by the name Kal, and the rest. He is named Paramaiva Mahkla when creating, preserving and withdrawing the millions of worlds.
Apart from individual name and form, He exists as the Samati of them and the Endless Supreme Greatness (Paramomahn). Viu-Pura says that Bhagavn Kla is without beginning or end. From him appears the limited in creation. Atharvaveda says that Kla created beings (Praj) He is Prajpati. From Kla was self-born Kayapa and Tapas. Mahkla is omniscient since He is all pervading, dependent on none, and the tm of ail. Krma-Pura also says that he is the Supreme, imperishable, without beginning or end, all-pervading, independent, the tm of all who fascinates (Manohara) all minds by His greatness. Klamdhava cites Viu-dharmottara as saying that He is called Kla because of his dissolving (Kalant) all beings, and He is Paramevara because He is Himself without beginning or end. Mahkala is Himself Nirgua and Nikriya, but his akti makes the Sun and other heavenly lights rise, stay and set.
It is by the Power of the akti of Kla that men and other Jvas are conceived in the womb, are born, attain childhood, boyhood, middle and old age and leave the world on death. In the ntiparva of Mahbhrata, Vedavysa
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says that it is through Kla that women bear, that birth and death occur, winter, summer and rains come, and the seed germinates. Even Brahm, Viu and Rudra appear, stay and disappear through the akti of Kla. None can escape Its operation. Viu-Sahit says that even those Devas who create and withdraw the world are themselves withdrawn by Kla. Kla or time is certainly then the stronger. Mahkla is called Mahkl because He is one and the same and not different from His eternal akti. It is She who is Mahvidy, Mahdev, Mahmy, and Parabrahmarpi. As dintha Mahkla is the first creator of the world so the akti of Mahkla, the merciful Mahkl is the diguru of the world. Yogin Tantra says that Mahkl is the Mother of the world, and one with Mahkla, as is shown in the Ardhanrivara Mrti.
It was this Brahmavidy who (Yogin-Tantra, 10th Patala) at the beginning of this Kalpa was heard as a bodyless voice from the sky by Brahm, Viu, and Mahevara, who were then told to perform Tapasy for the acquisition of creative and other aktis. It was this Aniruddha-saravat who in the Satyayuga appeared in the Heavens before Indra and other proud Devats in the form of a brilliant Yaka, and crushing the pride of the Devas Agni and Vyu, in the form of all-beautiful Um, taught Brahmatattva to Indra, the King of the Devas (See Kenopaniad 11, 12).
This Kl again who is Parametiguru and grants Kaivalya, compassionating the sensuous and short-lived Jvas of the terrible Kaliyuga revealed the bhav-Vidy. This, which was taught in the form of conversations between Dev and vara, 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 gamas each, which revealed the path of Liberation for these Jvas. Though She is Herself eternal and Saccidnandarpi, She at times out of
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compassion for Sdhakas assumes forms fitted for their Sdhan. Similarly the Veda, gama and the rest though everlasting portions of the abdabrahmarpi are only revealed to Sdhakas at different times in the several Yugas.
When the Mahdev who is Consciousness (Cinmay) at the beginning of the Kalpa was pleased by the Tapasy of Deva Rudra, floating on the Causal Waters, She assumed the Vird aspect and became thus visible to Him. At that time by the command of Mahdev the Deva Rudra saw in the Suun millions of universes (Brahma) and millions of Brahms, Vius and Mahevaras in them. The Deva, greatly wondering in the Heart-Lotus of Mahdev, there saw the Mrti of abdabrahman consisting of gamas, Nigamas, and other stras (See Yogin-Tantra, 9th Patala). He saw that of that Mrti, gama was the Paramtm, the four Vedas with their Angas were the Jvtm, the six systems of philosophy (Darana) were the senses, the Mahpuras and Upapuras were the gross body, the Smtis were the hands and other limbs, and all other stras were the hairs of that great Body. He also saw the fifty Mtk (Letters) resplendent with Tejas on the edges and petals of Her Heart-Lotus. Within the pericarp of the Lotus of the Virdrpi He saw the gamas, brilliant as millions of suns and moons, replete with all Dharma and Brahmajna, powerful to destroy all My, full of all Siddhis and Brahmanirva. By the grace of Mahkl he fully mastered the Veda, Vednta, Puras, Smiti and all other stra. Later, Brahm and Viu received this knowledge of gama and Nigama from Him.
In the Satyayuga Brahm revealed the Smtis, Puras and other stra to the Devais. In this way Brahmavidy 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
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sacred thread, but not the dra and other low castes were entitled to worship according to the Veda, so in those three Yugas only Devais, Brahmais and Rjais, who had conquered their passions and knew Advaita doctrine and Brahman, were entitled to the gama stra which destroys all sense of difference caused by ignorance and grants knowledge of Advaitatattva.
By iva's command they kept it as secret in their heart as they would a knowledge of their own mother's illicit love. By Upsan they became liberated whilst yet living (Jvanmukta) and attained to Brahmanirva. At that time the Upsan of the gama was unknown to Sdhakas devoted to Karma. For this reason many people nowadays think the Tantra-stra to be of recent origin. Probably all know that in the first three Yugas Brhmaa boys, after investiture with the sacred thread, used to learn the Karmakda and Jnakda of the Veda orally from their preceptors. The Veda was not then classified or reduced to writing. Towards the close of the Dvparayuga, rka-dvaipyana Mahari Vedavysa 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) which is contained in the gama 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 Dvparayuga, and at the beginning of the Kali age, merciful iva impelled by compassion for humanity bound in the toils of ignorance, divided the Tantra-stra, which is unlimited knowledge, into three sets of sixty-four parts each, according to the necessity of different Adhikrs, and then told them to Gaapati and Krtikeya the two beloved sons of Prvat. They repeated these Tantras to is of Siddhramas, and these last, in their turn, told them to their own disciples. Of the is who knew gama the chief was Datttreya, an
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incarnation of Viu. At the beginning of the Kalpa the ancient Brahmavidy contained in the gama appeared from out the Parameti-guru who is Mahbrahmavidy and exists in man's heart unlimited and imperishable. If Sdhan is done according to the instructions of a Sadguru it becomes visible in the Sdhaka's heart. Upsan, in the Vaidik form, predominated in the Satyayuga. In those days Brhmaas, and other twice born castes, impelled by a desire for wealth, progeny and so forth used to worship Indra, Agni, Vyu, Srya, Soma, Varua and other Devas presiding over particular aktis of Paramevara in whom all aktis reside. But desire-free Brahmais and Mahais did Sdhan of Brahmavidy the full and perfect akti. And so we see in the tenth Madala () of the gveda-Sahit that Mahdev appeared in the heart of the daughter of Mahai bh and so told the true nature of Brahmavidy to is. This is the Devskta full of Advaitatattva, the Hymn telling of the true nature of Brahma-vidy in the Veda. In the Tret and other Yugas the Brhmaas and other twice-born devoted to the Karmakda used to perform Yajas and so forth, according to the Smritistras of Manu and others. But Brahmai Vaiha (in Cncra) Rjai Vivmitra (see Gandharva-Tantra, First Patala), Videharja Janaka, Bhgurma the son of Jamadagni (see Klkulasarvasva), r Rmacandra and other high-souled men were worshippers of Brahmavidy the full and perfect akti. Again in the Dvparayuga, despite the existence of Vaidik and Smrta cults, the Agnihotra Yaja and other rites used to be performed according to the Puras. But high-souled rkrina the son of Vasudeva (see Rdh-Tantra, Dev Bhgavata and Mahbhrata, Anusana Parva, Ch. 14), the five Pndavas namely Yudhithira and others (Virta Parva, Ch. 6) the high-souled Rjai Bhshma, the great Muni Vedavysa, high souled ukadeva, Asita, Devala and Brahmais such as Durvs were worshippers of
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[paragraph continues] Mahvidy the perfect akti. Of this the Mahbhrata and other books provide particular proofs. In the present Kaliyuga also the ten askras such as marriage and so forth of the twice born, and the obsequial ceremonies such as rddha are performed according to Vaidik ritual. Smti governs Cndryana and other matters relating to rama and legal affairs such as inheritance. The autummal Durgpj and other Vratas are performed according to the Puras. But initiation, Upsan of Brahman with akti and various practices of Yoga are done according to the ritual of the gama stra.
This latter is of three kinds according to the prevalence of the Guas namely Tantra, Ymala and Dmara. There are in all 192 gamas current, namely 64 each in Avakrnt, Rathakrnt, and Vinukrnt. Many Tantras were lost in Buddhist and Mahommedan times and the few which still remain with Sdhakas 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-Chattopdhyya, 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.
In the Yogin-Tantra vara says to Dev that the difference between Vedas and Agamas is like that between Jva and tm, that is between Jva covered with Avidy and vara who is full of Vidy. Indra and other Devas who used to be worshipped as varas in Yajas held under the Karmakda or Sahit of the Vedas are, in Tantra-stra, worshipped as the Presiding Devats of the Dikplin akti of Her who is all aktis (Sarvaakti-svarpi). The three varas Brahm, Viu and Rudra of the Vedas and Puras are in Tantra-stra the presiding Devats of the creative, preservative, and dissolving aktis of Mahdev. As such they are worshipped as the supports of the couch of the
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[paragraph continues] Mahdev. She in the Devgt says that 'Brahm, Viu, vara, Sadiva are five Mahpreta at my Feet. They are constituted of the five Bhta and represent the five different elements of matter. I however' She says 'am unmanifested consciousness (Chit) and in every way beyond them.'
Again the Veda says 'All this is verily Brahman.' Despite this Mahvkya, various distinctions are made, such as those of caste, Adhikra of men and women and so forth. So a male Brhmaa may say Vaidik Mantras but not Brhmaa 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 (Mahvkya). The Tantra-stra says that the supreme Brahman is both subtle and gross. In dependence on the truth of this Mahvkya Tntrik Sdhakas 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 Kulakudalin who is Consciousness itself (Citsvarpin). Again, in accordance with Veda, the Tantra holds food to be sacred and knowing that food is Brahman ordains the offering of it to Mahdev. This offered food is Mahprasda and very holy and rare even for Devas, and whether it be brought by a Cadla, or even fallen from the mouth of a dog. The Vedas and Smti say that the Cadla and other low castes are untouchable. On touching them one must bathe, do Aghamarshana and so forth. But the Tantra-stra says that even a Cadl, who has a knowledge of Kula doctrine and Brahman, is superior to a Brhmaa who does not know Brahman. The Tantra-stra 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 Tntrik authority that no caste distinctions are observed in the matter of eating and so forth in the Virajketra of r r Vimal Dev. The
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[paragraph continues] Veda again prohibits the performance of Yaja or worship after the taking of food. Tantra-stra however says that one should not worship Klika whilst suffering from hunger or thirst otherwise She becomes angry. That is since iva and Jva are really one it is futile to worship the Paramtm saying 'I offer Naivedya' when the Jva, who is one with It, is in want of food and drink. Smti again, which explains Veda ordains that the Shlagrama stone which represents Nryaa should not be touched or worshipped by any but Brhmaas. On the other hand, the Tantra-stra ordains that the Bnaliga representation of the Brahman may be touched and worshipped not only by Brhmaas but by dras, Cadlas and women. In fact the Karmakda of Veda contains many such ordinances opposed to Brahman-knowledge. For this reason Bhagavn rka has said in the Gt that the Vedas are concerned with objects constituted of the three Guas (Triguaviaya) and bids Arjuna to free himself of the Guas. He says the Veda contains the Karmakda but that he who seeks the Brahman-state above the Guas should abandon the Karmakda and perform Sdhan according to stra by which Liberation is gained. In spite however of differences in worship and practice both Veda and Tantra stras are one in holding that there can be no Liberation without Tattvajna. In the Nirva-Tantra iva says 'Oh Dev, there is no Liberation without Tattvajna.' According to Veda, a Sdhaka, in order to become fit for Nirva, must have first accomplished the fourfold Sdhan. 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, ama, Dama and so forth, and must long for Liberation. He then discusses (Vicra) and ponders on the Mahvkya 'That thou art' (Tat tvam asi), and thus realizing the unity of Paramtm and Jvtm, attains the knowledge 'He I am' (Soham).
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In Tntrik Upsan the Jnakda is mingled with the Karmakda. The Agama teaches the ignorant Pau, steeped in dualism, Vrabhva Sdhan 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 Paus. Non-dualists are Brhmaas.' Rudraymala says that Vrabhva is revealed for the development of Jna. After perfecting Jna and attainment of Brahmasiddhi, the Sdhaka becomes Devat in a pure state of Sattva. The Vedanta and philosophic stras 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 Vedntic Pandits deeming it unclean to touch a low caste man such as a dra. They also observe endless distinctions as to what should or should not be eaten, and what should and should not be offered to Devat. Tantra-stra however says that non-dualistic Bhva (Bhvdvaita) should be accompanied by non-dualistic action (Kriydvaita). The Yoga-vitha (Rmyaa) says that to the Muni who realizes non-dualism (Advaita) in Bhva, in Kriy, and in objects (Dravya) in all these three matters the world, seems but a dream.
According to the instruction of Tantra-stra the Sdhaka rises in the early hours of the morning, and sitting on his bed, meditates as follows: 'I am the Dev 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 Bhutauddhi, and therein merging the 24 Tattvas beginning with earth in Paramtm and thinking of the Paramtm and Jvtm as one he meditates: 'He I am.' Gandharva-Tantra says that, after due obeisance to the Guru, the wise Sdhaka should think 'He I am ' and thus unite Jvtm and Paramtm. In all Sthla-Dhyna of Mahvidys, forming
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part of daily worship, Tantra-stra everywhere enjoins meditation on the Mahdev as not different from, but one with, the Sdhaka's tm. The Kl-Tantra says that, after meditating as enjoined, the Sdhaka should worship the Dev as tm. 'He I am' (Soham). Kubjik-Tantra says that the Sdhaka should think of his tm as one with Her. Nla-Tantra in the Dhyna of Tr says that meditation should be done on one's own tm as one with the Saviour-goddess (Trin). In Gandharva-Tantra Mahdev says, as regards the Dhyna of Tripurasundar, that the Man who meditates on the unattached, attributeless, and pure tm which is Tripur as one with, and not different from, his own tm becomes himself Her (Tanmaya). One should become Her by ever thinking 'She I am' (Sham). Again in the Kl-kula-sarvasva iva says that whoever meditates on the Guru and recites the Hymn of the spouse of iva and thinks of Klik's tm as one with his own tm is r Sadsiva. Similarly Kulrava Tantra says 'The body is the temple of Devat and the Jima is Deva Sadsiva.' Let the Sdhaka give up his ignorance as the offering (Nirmlya, 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 Sdhaka is enjoined to meditate on Her who is Paramtm as one with his own tm. iva 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 iva 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 Kraa (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-Kudalin extends to the tip of his tongue, let the Sdhaka say: 'The
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liquid shines. I am the Light. I am Brahman. She I am. I offer huti to my own Self Svh.' He who does Sdhan of the Mahvidy in Vrchra with such Advaitabhva attains by Her Grace to Divyabhva, and with the thought 'I am Brahman' becomes liberated whilst living, and on death is one with Mahdev. In the Devigit r r Dev says 'He becomes Myself because both are one.' Again the Mahnirva-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.'
Saccidnanda Mahvidy, in undistinguishable union of iva and akti, can alone be worshipped with such non-dualism of feeling. Although Tntrik worshippers are divided into five communities namely kta, aiva, Vaiava, Gapatya, Saura the first alone are all Dvijas since all worshippers of Svitr (Gyatr) the Mother of the Veda belong to the kta community. The Mtkbheda-Tantra says 'Svitr the Mother of the Veda was born of the sweat of Kl's body. That Dev grants the threefold fruit and is akti of Brahman.' Sdhakas belonging to the other four communities worship their respective male Devats associating with them their aktis. Thus the aivas worship iva under the names Um-Mahevara, iva-Durg, Kl akara, Arddhanrvara and so forth. The Vaiavas worship Viu under the names, Rdh-Ka, Lakm-Nryaa, St-Rma, r-Hari and so forth. In the Nirvna-Tantra ri Ka says 'To those who do Japa of Rdh first and then Ka to such I, of a surety, grant a happy lot even now and here.' By uttering the name St-Rama (St coming first) one utters the Tra of Mahdev, and for this reason it is also called Traka-Brahma. The Sauras perform their worship. with the Mantra 'Obeisance to r Srya accompanied by the
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[paragraph continues] akti who reveals.' Moreover the My Bja (Hrm), which is the Praava of Dev, is added to the Mlamantra by every sect. This clearly shows that all these five sects are directly or indirectly worshippers of the Brahman who is iva-akti (ivaaktytmaka) both in his Nirgua and Sagua aspects. Kaivalyopaniad says 'By meditation on the three-eyed, blue-throated serene Lord (Prabhu) Paramevara, who is without beginning, middle and end, who is one and pervades all things, who is wonderful, Cidnanda Itself, accompanied by Um, the Muni goes to the Source of all being (Bhtayoni) to the Witness of all, who is beyond all darkness.' Hence in the Tantra-stra, iva has said that the iva-akti-Tattva is the cause of Tattvajna and therefore Japa should be done by a Mantra in which they are united. That is one attains Tattvajna, which is liberation, by worshipping Brahman as Mother and Father. All Mantras being composed of iva and akti one should meditate on iva-akti as being one. In the Tantra stra also iva has said that there is no difference between them who are inseparably connected (Avinbhvasabandha). He who is iva is also akti and She who is akti is also iva. Fatherhood and Motherhood are merely distinctions of name. In reality they stand for one and the same thing. The Tantra stra again says that akti, Mahevara, Brahman all denote the same Being. Male, female, neuter are verbal and not real distinctions. akti, Mahevara, Brahman; all three denote the one eternal Mahvidy who is Saccidnanda. Although the Mahvidy is in truth Nirgua and eternal, She assumes various Myik forms, varying according to the Guas, for the fruition of the desires of Sdhakas. 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 Devygama it is said: 'Mahmy who is Citrp and Parabrahmasvarpin assumes by Her grace
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towards Sdhakas various forms.' We may meditate on Mahdev 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 Saccidnanda. Sdhakas of akti worship Brahman as Mother, for in the world the mother-aspect alone of Her who is Brahman is fully manifested. In the Ymala, iva says:--'Dev may, My Beloved, be thought of as female or male, or the Saccidnandarpi may be thought of as Nikala-Brahman. But in truth She is neither a female, male, neuter being, nor an inanimate thing. But like the term Kalpavall (a word in feminine gender denoting tree) feminine terms are attributed to Her.'
In fact the main cause of the birth and nourishment of men and animals is their respective mothers. Their fathers are merely helpers (Sahakr). Every Jva on issuing from his mother's womb, lives on her milk, and receives his first initiation with the Mantra 'M' (Mother). The first preceptor (Adiguru) of every man is his mother. She is his visible Devat. 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.
In mathematics zero has no value and is merely an empty formless (Nirkra) 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 Prakti, consisting of the three Guas, spoken of in ruti as 'the unborn one, red, black, and white,' then She assumes for the fruition of the Sdhaka's desires ten different forms (Daamahvidy) whose variety is due to difference in the proportions of the three Gunas. There are the ten Mahvidys who are iva and akti (ivaaktimay). These ten forms are Kl and Tr, the Mahvidy
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[paragraph continues] oda, Bhuvanevar, Bhairav, Chinnamast, Dhmvat, the Vidy Bagal, the Siddhavidy Mtag, and Kamal. Some Tantras mention eighteen Mahvidy, but these are forms of the ten with slight variations. Of the ten Mahvidys, Kl is uddha-sattva-gua-pradhn, Nirvikr, Nirgua-brahma-svarpa-prakik. It is this primordial form which alone directly gives Kaivalya. In Yogin-Tantra Dev says 'Now see my form (Rpa) which is Brahmnanda and supreme. Listen, this form is the supreme state (Paramadhma) in the form of Kl. There is no Brahman-form higher than this.' In Kamadhenu-Tantra iva says 'In the void is Kl who grants Kaivalya'. Tara is Sattva-gutmik and Tattvavidydyini; odai (Mahtripura-sundar), Bhuvanevar and Chinnamast are Rajah-pradhn and Sattva-gutmik and hence they grant Gauamukti in the form of Heaven (Svarga) Aivarya and so forth. The forms of Dhmvat, Bagal, Mtag and Kamal are Tamah-pradhna and hence their Sdhan is done in atkarma, such as causing death to others and so forth. In short all the ten forms of Mahdev give Enjoyment and Liberation directly or indirectly.
The forms of the Mahvidy are divided into two groups namely the Klkula and rikula. So Niruttara-Tantra says that 'Kl, Tara, Raktakl, Bhuvan, Mardin, Triput, Tvarit, Durg and Vidy Pratyagr belong to the Klkula. And to the rkula belong Sundar, Bhairav, Bl, Bagal, Kamal, Dhmvat, Mtag, Vidy, Svapnvat and Mahvidy Madhumat. Of all the Siddhavidys Dakin is, O my beloved, the Cause (Prakti)'.
Kl-kula is for the worship of Jns in Divya and Vrabhva, and r-kula is for the worship of Karmins in Divya, Vra and Pau-Bhvas. The Tantra-stra gives an account of the Mantras, Yantras, mode of worship and so forth for all the ten or eighteen Mahvidys. But almost all Tntrik writings hymn the greatness of, and give
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the highest place to, Klik the first Mahvidy for the others are but different forms of Brahmarpi Klik. The Nigama-Kalpataru says 'Of all castes the Brhmaa is the highest. Amongst all Sdhakas the kta is the highest. Of ktas he is the chief who does Japa of the Klmantra.' Picchil-Tantra also says 'of all the Mantras of the Devas that of Klik is the best. Even the vilest can become Jvanmukta simply through this Mantra.' In Yogin-Tantra, iva says 'This Vidy Klik is Mah-Mah-Brahma Vidy, through whom even the worst may attain Nirva. Even Brahm, Viu, and Mahevara are her worshippers. She who is Kl the supreme Vidy, is Tr also. The notion of a difference between them has given rise to various Mantras.' Again the Kmkhy-Tantra says 'Oh Paramevari, seven lakhs of Mahvidys remain hidden. Of them all odai is said to be the most sublime. But Oh Dev, the Mother of the world, Klik is the mother even of Her.' Niruttara-Tantra says 'Without knowledge of akti, Oh Dev, there is no nirva. That akti is Dakia Kl who is the own form of all Vidys (Sarvavidyrpi).' The Ymala again says 'As is Kl so is Tr and so are Chinn and Kulluk. Oh Dev, thou, who art the supreme Klik, art also the Marti which is composed of these four. In the Vaidik system Sagnika (fire-maintaining) Brhmaas achieved their ends by the offering of oblations to the seven lolling tongues of fire named Kl, Karl, Manojav, Sulohit, Sudhmravar, Sphuligin and Dev Vivaruci' (1st Saptaka, 2nd Khada, 4th Stra). 1
Another important characteristic, of the Tantra-stra 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 Sdhakas to keep this cra hidden from
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ignorant Paus. Of Kaulas it says that 'they are at heart ktas, outwardly aivas, and in gatherings Vaiavas'. 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 Sdhaka's purpose is frustrated and so forth. In the Gandharva-Tantra, iva says that only such men as are without dualism, have controlled their passions and are devoted to Brahman are entitled to this stra. '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 Sdhakas (Brahmasdhaka). It should not be told to Paus, to those who are insincere, or to men of shallow knowledge.' For this reason iva has used symbols in the teaching of all Dhynas, Mantras, Yantras, and modes of Sdhan of Devas and Devs. 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 Kulrava-Tantra, iva says 'There are many Gurus who know the Veda, the stras and so forth. But, Oh Dev, rare is the Guru who knows the meaning of the supreme Tattva'. Hence in order to know the true meaning of the Dhynas and so forth, there is no other means than to seek refuge with the Guru who knows the meaning of all Agamas.
It is owing to ignorance of the true nature of Devat that even Brahmavidy, 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, whose desires are fully realized (Prakm) is fond of offerings of blood, flesh and so forth. In the Jnasakalin-Tantra, iva says, 'Agni is the Deva of the twice born. The Devat of Munis is in their hearts. Men of small intelligence worship images.
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[paragraph continues] To the wise, Devat is everywhere.' That is Karmin Brhmaas worship Agni as vara, Yogis see the Devat in their own hearts, men of small intelligence (that is compared with the others) worship the Devat 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 Sdhakas of no great intelligence and of inferior Adhikra to meditate on Sthla forms in images and pictures so that their wandering minds may be rested, and they may learn the true aspects of Devat. Unfortunately however, ignorant men consider the Sthla form to be the true aspect of the Devat. In the Kulrava-Tantra, iva says that some meditate on the Sthla to still the mind, which, when so stilled, can fix itself on the Skma. The Sdhaka 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-Tantra iva says 'Oh Lady of Mahea. 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, that one realizes the formless.'
Hence Sdhakas who desire Liberation should always think of the Svarpatattva of Brahmavidy-Klik. Of this Svarpa the Dev says in Mahbhgavata: 'Those who long for Liberation should, in order to gain freedom from the bonds of the body, meditate on that aspect (Rpa) of Mine which is the supreme Light (Jyotih), Skma, and Nikala, Nirgua, the all-pervading unbeginning, non-dual sole Cause which is Saccidnanda Itself. This is the Svarpa of the Dev which is beyond all mind and speech.'
The Mrkadeya-Pura says, 'The Mahmy is Nikal, Nirgu, endless, undecaying, unthinkable, formless
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and both eternal (Nity) and transient (Anity)', that is, Mahmy Klik is free from Kal (My) and free from Guas, 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 Krma-Pura, Viu in the form of a Tortoise says that the Supreme Dev is Nirgu, pure, white, stainless, free from all duality and realizable by the tm only. This state of Hers is attainable only by Jna. In the Kmad-Tantra iva says 'That eternal Kl who is supreme Brahman is one without a second either male or female. She has neither form, dhra, or Updhi. She is sinless and imperishable Sacchidnanda, the Great Brahman.' She who is eternal Brahman has neither appearance (virbhva), nor disappearance (Tirobhva), and being all-pervading, She cannot be said, like other Devas and Devs, to reside in any particular Loka. Thus Brahm resides in Brahmaloka, Viu in Viuloka, Rudra in Kailsa and r Ka in Goloka, but Mahdev is always and everywhere equally present; though for the fulfilment of the desires of Sdhakas, She appears in particular forms in their minds and hearts. It is clear therefore that her Sthla aspect is My-made (Mymaya) and transient (Anitya). For this reason iva, in the Gandharva-Tantra, says, 'That aspect (Rpa) of the Dev which is the Supreme Bliss and the Great Cause of the worlds neither appears nor disappears'. In the Kulrava-Tantra, iva 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) and is being only (Sattmtr) and unknowable to the senses (Agocara).' That is, the Svarpa aspect of the Mhdev 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.
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[paragraph continues] It is unattainable by speech and mind and is Being itself.'
In 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 is all-pervading, She does not become visible nor does She grant one's desire without the action of Sdhan. Again just as the Sun itself, motionless in the distant Heavens, by its rays draws moisture from the earth, so the Mahdev, who is the abode of all aktis, though in Herself changeless (Nirvikr) creates (and the like) the world by means of the eight aktis, Brahm, Vaiavi, Mhevar and other Devats, presiding as her creative and other aktis. For this reason in the Yantra of Mahdev Klik (see Klikopaniad) the Sdhaka worships the fifteen aktis Kl and others in the fifteen corners, the eight aktis Brhm and others on the eight petals, the eight Bhairavas and Vatukas Asitnga and the rest at the edges of the eight petals, the four Devats, Viu and others, at the four corners of the Yantra, and the ten Dikplas, Indra and others, in the ten directions as being the rays of Klik who is Herself a mass of pure light (Tejoghana). The Mahdev is worshipped as the Marti consisting of iva-akti (ivaaktimaya) in the Bindu at the centre of the Yantra.
Although the gama-stra, which grants Advaitabhva and educes Tattvajna, has been revealed by all-merciful r r Bhairava and Bhairav, it is still unknown to a mass of people. Many in fact to-day despise the Tantra because it contains Vircra and Kulcra, and some even refuse to admit that it is a Dharmastra at all. If they had read the Tantra-stra intelligently and learned its principles from Sdhakas truly versed in it, they would have realized how mistaken were their notions of it and, instead of despising it,
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would certainly have admitted that this stra 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 Sdhan of Paca-makra to be found in the Tantra-stra. Do these acts become blameable only if made a part of worship (Upsan)?
All 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 (Vaidyantha) Himself has prescribed the Mantra of dyakti possessed of all aktis, and the invigorating Paca-makra as Sdhan 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-stra does not deserve to be blamed for prescribing the Paca-makra for the Liberation of Jivas suffering from the disease of worldly existence. iva has nowhere said that Sdhakas of akti 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 vara. It is the degraded conduct of a number of great Paus who
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pretend to be Sdhakas which is the cause of the public dislike for, and hatred of, the Tantra-stra. In the Mahnirva-Tantra r Sadiva says 'Wine is Tara the Saviour in liquid form (Dravamay). 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 Abhieka an hundred times is to be deemed a Pau and without the pale of Kuladharma if he is addicted to excessive drinking.' In the Kulrava, iva says 'Oh My Beloved, he who kills animals for self-satisfaction in contravention of gastric ordinance (Avidhnena) will dwell in a terrible Hell for as many days as there are hairs on the body of the animal.' These utterances of iva clearly show that He has nowhere ordained the free use of Paca-makra by people in general. He has ordained Vircra or Kulcra only for Sdhakas of the Nivtti path who long for Liberation. Such Sdhakas, free from duality (Nirvikalpa) as they are, wish to see the Saccidnanda aspect of the Mahdev, and iva has prescribed the Paca-makra to enable them to realize the nanda aspect. Just as a man who knows not sweetness is given sugar or honey to eat, so the Sdhaka is made to taste the fleeting objective (Vaya) bliss (nanda) of Paca-makra so that, thus controlling his six enemies for the time being, he may have a notion of the Eternal Brahman-bliss (Brahmnanda): This momentary taste of eternal Brahman-bliss makes the Liberation-desiring Sdhaka eager for and industrious to gain it. But after the attainment of this natural (Sahaja) Brahman-bliss he no more longs for the five Makras and becomes gradually devoted to Divycra. If a Sdhaka 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 Skma-Dhyna. For this reason wine is called cause
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[paragraph continues] (Kraa). In the Kulrava-Tantra, Shiva says, 'nanda is the Self (Rpa) of Brahman and that exists in the body. Wine is its revealer and is hence drunk by Yogis. Wine and flesh are taken with Brahmajna for the satisfaction of all Devas, and whoever partakes of them for self-gratification is a sinner.' That is Sdhakas do Sdhan with Paca-makra for the satisfaction of the Devats whom they worship and the development of Brahmajna in their hearts; but whoever takes them for his own enjoyment is doomed to a terrible hell as a great sinner. iva has also said in the Kulrava, 'One reaches heaven by the very things which may lead to Hell.' The fifth Makra, that is, sexual intercourse, is the root-cause of the creation of the world of Jivas. All Jivas, be they Devats, 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 (Vyatbhta) aspect of Shiva, the dipurua, and Cad says, 'all females in all the worlds' are part of the Mahakti. The Krma-Pura says, 'The Mahdev is Herself One, present in many parts or divisions (Anekavibhgasth), beyond My, absolutely pure, Mahmy, Ivar, eternal, stainless (Nirajana), ancient, consciousness (Cinmay), the First Purua (dipurua) of all Puruas.' The Gandharva-Tantra says, 'The male form (Puso rpam) the female form, and any other good form--all this is undoubtedly Her supreme form (Paramam rpam).' One Brahman, becoming dual, appears as iva and akti, and that aspect in which there is union of iva and akti is the true aspect of Saccidnanda Brahman. It is from this aspect of Blissful (nandamaya) 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
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[paragraph continues] Sdhakas, possessed of the knowledge of Kula, then meditate on the Yoga-blissful (Yognanda) form (Mrti) of iva and akti present in the hearts of males and females and, calling to mind the meaning (Artha) of the Mantra of their Itadevat, do Japa of it. In the Klkulasarvasva, r Sadiva says, 'By doing Japa of Mantra and by adoration of Bhagavat, the consort of iva, at times of sexual union, a man becomes, like uka, free from all sins.' In another place He says, 'The consort of iva should be worshipped by becoming iva.' True akti-sdhan consists in considering all girls and women, old and young, and of all castes, as the visible forms of one's own Itadevat and (according to one's means) worshipping them with clothes, ornaments and so forth; or bowing to them as mothers with the Itamantra in mind and not treating them with neglect or contempt under any circumstance. In the Kaulval-Tantra, iva 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.'
At the present time a measured use of wine, flesh and so forth and a thorough respect for woman as for the Devat are particularly seen in the civilized society of the West. Satisfied at this, the Mahdev, who is the Queen of Queens, has granted to the people of the West the light of science and sovereignty over the whole world. rmat dintha Mahkla has, in the 'Karprdi Stotra' called the Svarpa-Stotra, briefly described the Mantra, Yantra, Dhyna and Sdhan of rmat Dakia-Klik who is Parabrahman (Parabrahmarpi). This Supreme Tattva is hard to attain even by such varas as Brahm, Viu and Rudra. Mahkla Himself says, 'Neither Dht nor a nor Hari knows Thy Supreme Tattva.'
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However, in accordance with the teachings of my Paramaguru, Mahmahopdhyya and most worshipful Rmnanda Svm Siddhntapacnana, the crest-gem of Tntrikas, now gathered to the feet of iva, I write this Svarpa commentary under the name of 'Vimalnandadyin,' of this Karprdi Stotra, in consonance with the views of Tantra and other stras.
"Prayer
At The Feet Of R R Klik
May the Mah-Dev who is called Klik,
Because She is without beginning or end,
Whose Body is imagined to be blue of colour,
Because like the blue sky She pervades the World,
And because She is Cidghan 1 Sattvaguamay
Who is imagined to be black
Because She is colourless and above the coloured Guas,
Whose hair is dishevelled (Muktake)
Because though Herself changeless She binds infinite numbers of Jivas by bonds of My, symbolized by Her dishevelled hair and because She makes liberated (Mukta) Brahm, Viu and Mahevara who are Kea, 2
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Who is imagined as having the Sun, Moon and Fire as Her three eyes,
Because as the Virad, the Witness of the world past, present and future She sees everything,
Who is pictured as wearing the dead bodies of two boys as Her ear-ornaments,
Because as said in gama and Nigama the childlike and unperturbed (Nirvikra) Sdhaka 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,
Who is said to have large teeth, and a lolling tongue and to hold in Her hand a cup made of human skull,
Because the Cinmay Mahdev drinks the wine of delusion arising from the Tamas Gua of Her Sdhaka by means of Sattva-pradhna rajogua, 1
Who is pictured as wearing a garland of severed heads,
Because She is abdabrahman (abdabrahmarpi) and the heads are the fifty letters,
Whose upper and lower right hands are seen to be making the Abhaya and Vara Mudrs,
Because She both destroys the dangers, and grants the desires of Sakma-Sdhaks,
Whose upper left hand is depicted as wielding a sword,
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Because She severs the bonds of illusion for the Nikma-Sdhaka,
Whose lower left hand is seen to hold a human head,
Because She grants him Tattvajna,
Who is called Digambar (space-clad)
Because being Brahman (Brahmarpi) She is free from the covering of My 1 and unconcerned (Nirvikra), 2
Who is pictured as having a waist-chain of human hands,
Because hands are the principal instrument of work (Karma) and at the close of a Kalpa all Jvas with their Karmas are merged in the Avidy akti of Mahmy,
Who is seen standing on the breast of corpse-like iva,
Because the Supreme State (Paramapada) and Svarpvasth or Mahdev (one with iva) is Nirgua and changeless (Nirvikra),
Who is seen in Viparta-maithuna 3 with Mahkla,
Because at the beginning of a Kalpa She who is ever blissful (Nitynandamay), and being united with iva, feels pleasure in the work of creation which She effects by bringing the changeless Paraiva under Her dominion (Vabhta),
Who is again said to live in the cremation ground,
Because when at the end of a Kalpa all things in the universe from Brahm to a blade of grass are dissolved in Mahkla, She is in and one with that Mahkla, who may be thus compared to a cremation ground, and because at
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the death of Jvas She exists as the individual (Vyati) Jvtm in the burning ground,
Whose Yantra for worship is composed of a circle symbolizing My, an eight-petalled lotus denoting the eightfold Prakti, three Pentagons representing the fifteen Avayavas and a Bindu denoting iva-akti,
Because She is, as Paramtm, in the gross and subtle bodies consisting of the three Guas and twenty-four Tattvas,
Whose Bja 'Krm', 1 the Queen of Mantras is pure Sattva Gua, and consciousness (Caitanyamay) and grants both Enjoyment and Liberation,
Who is worshipped as Daki because She alone grants the full fruits of all forms of Upsan and Yaja.
May She, this Mahdev, who is Saccidnandarpi and forgiveness itself, pardon all offences committed by me in the explanation of this Her Hymn.
abhu with His five mouths is unable to relate Thy qualities.
Pardon all my childishness. Be propitious.
Guard my life, guard my repute and guard my wife, sons and wealth.
And at death grant me Liberation.
O Mother of the World, obeisance.
R Vimalnanda-vm
Footnotes
30:1 See Makopaniad, 1-2-4.
39:1 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 Nirgua and stainless but is also Meghg (cloud-bodied) because through Adhysa of the three Guas 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-Pura says, 'Just as the uniform cloud appears as of many colours, so does She too through the instrumentality of the Guas.'
39:2 Kea = K + A + a. And K = Brahm, A = Viu, and a = Rudra. The Niruttara-Tantra says, 'Kl who is Aniruddha-saravat, is the great desire-granting tree, the sole Cause of Enjoyment and Liberation for Brahm, Viu and Mahea.'
40:1 White Teeth stand for the white Sattva Gua, the red Tongue stands for the red Rajo-Gua and Delusion is the Tamo-Gua. The meaning is, the Mahvidy is represented with a lolling tongue because She first destroys the Sdhaka's Tamo-Gua by increasing his Rajo-Gua, and large teeth because by increasing his Sattva Gua and suppressing his Rajo-Gua She grants him the state of Nirgua-Brahman. In the Dhyna of Tr it is said, 'Ugratr Herself destroys the "Jdya" (unconscious nature) of the three worlds by putting it in her skull-cup.'
41:1 In the eighteenth century work of Kamalknta called Sdhakaranjana it is said: 'Of the Nirkra-Brahman, understand, My to be the kra' (Nirkra-brahmer kra dekha My). The nya has no form until encircled by My.
41:2 Vikra is also 'change'. She is then in Her changeless aspect.
41:3 Coition in which the woman assumes the dominant role. akti is active and iva is the passive principle.
42:1 The vmi also points out that the 'Kr' sound in this Mantra is also to be found in the word Christ and in the Mussulman's Karm. See Mya Tantra Ch. vii for the Yavana-Bja.
