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Kaulavalinirnaya Tantra

 

When she, the ultimate Shakti, of her own will assumed the form of the universe,

then the

creation of the chakra revealed itself as a pulsating essence. From the

void-like vowels

with the visarga emerged the bindu, quivering and fully conscious. From this

pulsating

stream of supreme light emanated the ocean of the Cosmos, the very self of the

three

mothers - Yoginihridaya I, 6-11

 

This is Sir John Woodroffe's (Arthur Avalon) introduction to a Sanskrit edition

of the

Kaulavalinirnaya in Sanskrit which is now out of print and out of copyright.

Because it

covers many topics relating to the Kaula tradition of tantra, it merits wider

availability. The text, to the best of my knowledge, is not available in an

English

translation.

 

Introduction by Sir John Woodroffe

 

The author of this compilation is Jnanananda Paramahamsa about whom nothing else

is

known. His name so far as can be ascertained is not connected with any other

book. The

Kaulavali is highly esteemed by Sadhakas of the Kaula Sampradaya.

Kaulikarchandipika is

another book of this type, but does not go into details as does this, though it

deals

with a few matters not touched upon by Jnanananda. Manuscripts of the Kaulavali

are very

difficult to obtain, as Sadhakas are unwilling to part with it. R. M.

Chattopadhyaya says

that he had only one manuscript on which he based his publication of the text.

Through

the kind intervention of Professor Roy Chaudhuri, son of the late Svami

Vimalananda, the

loan has been obtained of a manuscript in the possession of a Kaula family of

Murshidabad. The text now published is based on the Murshidabad manuscript

though

Chattopadhyaya's text has been consulted and has been of use in spite of its

deficiencies. The Editors have had further the advantage of being able to

consult

original texts from published and unpublished Tantras and have thus been enabled

to give

the correct reading in several places.

 

In the beginning of the first Chapter the author cites the names of the Tantras

from

which he has drawn his materials. They are almost all well-known though some of

them are

still unpublished. He says that he further consulted some compilations and

teachings of

the Great Gurus who taught Advaita. In the list given he speaks of two

Kularnavas, one of

which he calls Kulamrita Kularnava and of two Kali Tantras one of which he calls

Samayakhya Kalitantra. The text of the book as it stands will not in some places

be

intelligible to the ordinary reader. In several places texts are cited in such a

way as

to be merely mnemonic aids for those who are already conversant with the

subject. In some

places again, where the uninitiate is likely to misunderstand and misinterpret

the text,

it has been put in Vyakulitakshara (Disordered verse) as has been done in the

Tantraraja

(Vols. VIII and XII of this series), in the introduction to which Tantra the key

by which

the text can be re-arranged is to be found.

 

There are some passages in the Nityashodashikarnava (Anandasrama Series) which

are

similarly disarranged. The same key will enable the reader to re-arrange the

verses here.

The disordered verses occur in Chapters IV, V, VIII.

 

The necessity for the compilation of books like this arose, it is said, from the

fact

that some of the Great Gurus came across disciples who could not be dealt with

by the

methods prescribed in other, older Tantras and felt the necessity of modifying

the

methods whereby their disciples were to be taught to do self-control. With all

that been

said in the book, there are repeated injunctions put in various ways to revere

woman as

the embodiment of the Supreme Devi on earth and to exercise restraint in the

enjoyment of

the pleasures of this life.

 

As has been said elsewhere Tantra Shastra seeks to lead the man to Liberation

(Moksha)

whilst on the path of Enjoyment (Pravritti). A very brief summary of the 21

Chapters of

which the book is composed is given and in such summary the attention of the

reader is

called to what the book aims at rather than to the methods employed. The book is

divided

into 22 Chapters in Chattopadhyaya's text though the material is almost

identical.

 

The first Chapter which is drawn to some extent from the Kularnava speaks of the

necessity of making the best use of one's life on this earth as a man. He who

seeks the

attainment of Liberation should be devoted to the Tattva i.e., the Brahman. It

contains a

Dhyana of the Guru and the Mantra for his worship. It emphasises the teaching

that the

Guru should not be looked upon as a mere man, but as embodiment on earth of the

Supreme

Brahman, for a true Guru is the form in which the Brahman manifests Itself to

the

disciple. The names of the early Gurus of the Kaula school are given here. They

are

Prahladanandanath, Sanakanandanatha, Kumaranandanatha, Vashishthanandanatha,

Krodhanandanatha, Sukhanandanatha, Jnananandanatha and Bodhanandanatha.

Ritualistic

observances, it is said, should be followed so long as the Self is not purified

by the

acquisition of Knowledge (Jnana). When this has been accomplished and the

Sadhaka has

succeeded in conquering hit senses and to use the language of the book in

discarding his

tongue and sexual organ (Jihvopasthaparityagi), then there is no necessity for

ritualistic observances, for as has been said later on (Ch. XVII. v. 171) a time

comes

for the Sadhaka when the distinction between the worshipper and the object of

worship

disappears. (Pujyapujakabjedashcha mithyaiva paramarthatah.)

 

Chapter II describes how the Kaula Sadhaka should bathe and gives the Mantras

and Mudras

for this rite. The Mantra whereby permission is sought from Earth (Prithivi) to

sit and

do worship runs thus : " Oh Earth, by Thee are all things upheld. Thou Thyself

art upheld

by Vishnu. Do Thou support me. Do Thou purify this seat (asana) of mine. " The

text

proceeds to give rules as to how the Sadhaka should sit and proceed with the

worship. It

speaks of the necessity of the Sadhaka of having the assistance of his wife or

Shakti;

for the Sadhaka is Hara and his Shakti is Mahadevi. At verses 110 and 111, it is

said,

that either wine or Vijaya, that is hemp, should be used in this worship, but

these

should be purified. There are four classes of .Vijaya namely, Brahmani,

Kshatriya,

Vaishya and Shudra, spoken of here and the four Mantras for the purification of

the same.

Rules relating to Bhutashuddhi by Pranayama, Nyasa and other practices are also

given

here. The necessity of placing the Jiva (life element) of the Devata in the body

of the

Sadhaka is also spoken of.

 

The third Chapter speaks of the rite of Antaryaga. Unless a man does this any

outward

Yaga or sacrificial rite that he may do becomes fruitless. Antaryaga may be done

in

different ways such as Kundaliniyoga or meditation by the Sadhaka in his heart

on the

Ocean of Nectar in the middle of which is the Island of Gems encircled by a

beach of

golden sand. All over the Island are Parijata trees and in its middle is a Kalpa

tree

which is composed of the 50 letters of the alphabet. At the foot of this tree is

the

excellent Temple of Light (Jyotirmandira) decked with Gems of various kinds. It

is

resplendent like the rising sun and is a hundred Yojanas in extent. Its light is

diffused

all over the universe. Surrounded by a wall of gold it has four entrances.

Fly-whisks,

flags and bells add to its beauty. There is a gentle breeze blowing over the

island

carrying with it the fragrance of flowers and incense. Inside the temple is an

Altar of

Gems, and over it an umbrella made of thread of gold. The Sadhaka should

meditate there

upon the Great Yantra resting on the altar and filled to overflowing with

Nectar. Yantra

here means a receptacle, containing nectar or wine.. The text proceeds to give

an account

of the different rites the Sadhaka must accomplish and the different articles of

worship

to be used. This. worship may be either mental (Manasa) or gross sthula

according to the

capacity of the worshipper. Verse 77 is identical with one quoted in Serpent

Power which

describes the mind of the Yogi as dissolved in the Great Void (Mahashunya). When

he is

able to do this, he is a king among Yogis. His inward light can then rest on the

plane

which is without support (Niralambapada) and he attains the highest form of

Dhyana. The

85th and the following verses describe inward Homa. By this the Sadhaka realises

his

Oneness with the one impartite Atma. The four sides of the Chitkunda which is

square in

shape are Atma, Antaratma, Paramatma and Jnanatma. (See ritual chapters in the

third

edition of Shakti and Shakta). Three girdles which encircle the Kunda

concentrically like

three bangles add to its beauty. The Ardhamatra formed by three Bindus within

the

Chitkunda is the emblem of the Yoni which is the seat of Brahman Bliss. Into the

Fire

therein which is Consciousness (Samvid) and wherein is the Supreme Deva, the

Sadhaka

should with a steady mind offer oblations. He should first of all offer as

oblation the

letters of the alphabet so that for him there arises the Brahman which is beyond

word

(Nihshabda, soundless). All his acts and omissions, merits and sins, all his

resolves and

doubts, Dharma and Adharma, the Sadhaka should offer as oblation. The Mantras

for these

oblations are :--

 

(1) Into the Fire of Consciousness (Chaitanya) in the region of the navel which

is

kindled (Pradipita) by Knowledge (Jnana) I offer as oblation the impulses of the

senses

using the mind as sacrificial ladle: Svaha.

 

(2) I offer the functions of the senses (Aksha-vritti) as oblation into the Fire

which is

Atma and is fed by Dharma and Adharma like Ghee, using the mind as ladle whereof

the path

of Sushumna is the handle: Svaha.

 

(3) I offer Dharma and Adharma (i.e. all acts good and evil) as oblation into

the

all-pervading Fire which is fed by Kali. The two hands with which I hold the

ladle are

Prakasha and Akasha (= Vimarsha) and the ladle with which the offering is made

is Unmani:

Svaha.

 

It may be noted here that Unmani or mindless Consciousness is the stage when all

restraint is removed from the Sadhaka who is then the guide unto himself or

Svechchhachari. It corresponds with Siddhantachara spoken of in Chapter II. of

the

Kularnava Tantra. The meaning of the five Tattvas is given in Kularnava (Ch. V,

verses

107 et seq).

 

Verses 45 etseq say that unless the purificatory rites are done, the Sadhaka

incurs sin.

If an animal is killed or wine is drunk for mere personal gratification and

intercourse

had with a woman against her will then the man so doing goes to the hell of

everlasting

lamentation.

 

The fifth Chapter speaks of the purification of the elements of worship. A

portion of

verse 102 is disordered. It says that no distinction of caste should be made

when

partaking of wine, (Madira) and in Maithuna. In verse 103, it is said, the

Brahmana may

use as substitutes (Anukalpa) of wine, honey or milk in a copper vessel or

coconut water

in a bell-metal vessel. The Kshatriya should use Goudi and the Vaishya Madhvi,

and the

Shudra may use any wine. The substitute for flesh is garlic or ginger and that

for fish

is thickened milk or any fruit or root roasted over fire. The substitute for

Maithuna is

the union of the flower of Aparajita (Clitoria Tornata) with Hayari (Nerium

Odorum).

 

The sixth Chapter speaks of offering of Arghya. The utensils to be used are also

mentioned. At verse 55, the three lines of Gurus (Divya, Siddha and Manava) have

been

referred to and the Mantras for the purification of the wine are also given. At

verses

105-09 the process of Tattva-shuddhi is described. Verse 120 gives the Dhyana of

Vatuka

and this is followed by Vatuka Mantra. Verse 135 gives the Dhyana of the Yoginis

and

following this is the Mantra for their worship. Verse 140 gives the Dhyana of

Kshetrapala.

 

The seventh Chapter deals with the rules of worship and says that before

everything else

the worshipper should do Pranayama and Nyasa and thereafter do worship of the

Pitha or

the place of worship. The fifth and the following verses describe the different

Mudras

which should :be shown as a part of worship. After describing the different

articles

necessary for worship it is said, at verse 24, that if a man cannot get them he

may make

the-offerings in his mind. Verse 127 speaks of three kinds of Japa viz., Vachika

(uttered) Upangshu (muttered) and Manasa (mental) which last is the best. Verse

137 gives

the Mantra for the purification of the rosary and the following verses give

directions-

as to how the Mantra should be said over the rosary. Verse 156 says that the

merit of the

Japa should be given to the Ishtadevata. At the end of the chapter drinking is

classed as

either Divya, Vira or Pashu. In the first drinking is the Sadhaka's realisation

of the

presence of the Devi in himself. In the second, it is done with the prescribed

rites. But

the last which is blameworthy is the drinking of the mere animal i.e. drinking

for mere

animal gratification.

 

The eighth Chapter describes the way the Sadhaka should partake of the five

Tattvas. The

third verse contains the Dhyana of the Devi Annapurna in which she is described

as

holding in her right hand a golden ladle filled with milk and cooked rice and in

her left

hand a jewelled cup. She is the colour of new gold, decked with all kinds of

ornaments

and distributing alms to all. Verse 35 says that the touch of even a Chandala if

he is a

true Kaulika purifies whatever he touches. Verse 45 speaks of Bhairavi-Chakra.

As between

those who are competent to sit in this Chakra, there is no distinction of caste

so long

the Chakra continues. It is only when the Chakra is dissolved that the

worshippers revert

each to his or her own caste. When seated in the Chakra, the worshipper should

be

conscious of the Vedic teaching that all is Brahman (Sarvam Brahma). The men in

the

Chakra are so many Shivas and the women therein are so many Devis. At verse 70,

it is

said, that a man who drinks like a Pashu as described at the' end of the

preceding

chapter even if he be a Vira will certainly go to hell. At verse 74, it is said,

that the

man who has freed himself from the bond of Duality (Bhedapasha) may drink wine

so that

the sense of the Mantra might become patent to him and his mind may become

steadied. It

is a sin to drink for mere gratification. The Sadhaka who partakes of the five

Tattvas to

please the Devata incurs no sin and this is to be done only at the time of

worship. Verse

86 says that the prohibition of drink by Manu and other law-givers applies only

to

unconsecrated wine. The Jnani who drinks after meditating on his Guru incurs no

sin. It

is only those who give way to blind sensual impulse who should do penance. To

the man who

seeks Liberation the ordinary prohibitions do not apply. Such a man seeks Shakti

in wine

and Shiva in flesh and is conscious of himself as Bhairava.

 

Sura Shaktih Shivo mamsam tadbhokta Bhairavah svayam.

 

The text proceeds to say that Bliss (Ananda) is Brahman and it is in the body,

and

because wine makes that Ananda manifest, the Yogis drink it. Fully conscious of

this the

seeker of Moksha purifies the Tattvas.

 

Evam vichintya matiman tattvashodanam acharet

 

Verse 99 gives the Mantra for worship of the first cup. The Mantra for its

consecration

runs thus :-- " I adore this, the first cup of nectar held in my hand by the

Trikhanda

Mudra. It is suffused with the Nectar of the moon shining in the forehead of

holy

Bhairava. The Lord of Kshetra (Kshetrapala), Yoginis, the Ganas and Great

Siddhas adore

it. It is the ocean of Bliss and uplifts the Atma. " After this is partaken of,

certain

rites are to be done and the drinking itself is to be accomplished in the manner

enjoined

after obtaining the permission of the Guru. The rules laid down here, must be

strictly

followed otherwise, the Sadhaka is liable to fall. Verse 118 gives the Mantra

for

consecrating. the second cup and verses 120, 122 and 124 give the Mantras for

the third,

fourth and fifth cups, respectively. The ordinary house-holder Sadhaka is not

permitted

to exceed this. Verses 125 and 126 give the Mantras for consecrating the sixth

and

seventh cup respectively. The Mantra for the sixth cup speaks of the attainment

of the

Kingdom of Sayujya and the Sadhaka's hope for release from ·re- birth, and the

Mantra for

the consecration of the seventh cup speaks of the Chaitanya with its four states

of

experience viz:, Jagrat, Svapna, Sushupti and Turiya. After this is drunk the

Sadhakas

forming the Chakra sing the following hymn :--

 

1. " I bow to the Sovereign Lord of the followers of Kula. He is the

all-spreading

Chintamani the impulse in the heart of all Sadhakas. What wonderful fruits based

in

Dharma does his worship done in manner enjoined (Vidhina) yield!

 

2. " I bow to Lord Vatuka of terrific power. He is raimented in red. His matted

locks are

of a flaming tawny colour. On his forehead is the crescent moon peeping through

his curly

hair. His is the colour of the young sun and of a mountain of gold.

 

3. " May Lord Vatuka remove all the endless obstacles for the Sadhakas!

 

May Kula observances rise supreme!

 

May the Sadhakas attain completion (Purnata)!

 

May Lord Vatuka drink the blood of the detractors!

 

May Kula Ganesha grant all desires of all the Kaulikas !

 

4. " May Dharma which brings happiness to all Lokas triumph ! May Adharma the

root of all

evil perish ! May the Nectar-like blessings of the Yoginis fall on the followers

of

Samaya and their curses on the enemies thereof !

 

5. May the Devis abiding in the different Chakras; those who are in the Nadis,

those who

are in the pores of the skin in the Dhatus (Skin, bone etc.,) who abide in the

currents

of exhaled and inhaled breath; May they be satisfied by feeding on the enemies

(of Kula)

!

 

6. " May all the many Devatas abiding in the body (Dehastha); the Elephant-headed

Lords of

Kshetra, the Bhairavas, the Yoginis, the Vatukas, the Yakshas, the Pitris, the

Vetalas,

the Chetakas; May all other creatures who move on earth, the sky, the celestial

regions,

the Bhutas, the Pishachas, the Grahas partake of the light-spreading drink and

Charu,

offered by the humble son of Kula !

 

7. " Sure as the word of Guru is true, sure as there are Shiva and Shakti, and

the Devas

and the Yoginis, sure as the Vedas as also Shakta Darshana are authority, sure

as the

behest of the Lord is infallible, and as Kaula Dharma is true: If the Supreme

Devata

grants it, I shall always triumph.

 

8. " May the world (of the thirty-six Tattvas) from Shiva to the Earth consisting

of

Brahma (down) to a blade of grass and Time from Final Conflagration, to when

Shiva (began

to function again for Creation) (Kalagnyadi-Shivantam), be pleased by this Yajna

(of

ours)!

 

9. " May Ganesha, of sixfold power (Dominion, strength etc.,) grant peace to the

worshippers and the Protectors (of Kula); to those who have conquered their

senses and to

the great ascetics, to the country, to the kingdom, to Kula and to the King !

 

10, " May good be to all on Earth !

 

May the Bhutas (Elements) be for the good of others!

 

May all conflicts end in peace !

 

May all men be happy!

 

11. May the Kula-Yoginis rejoice !

 

May the sons of Kula rejoice!

 

May the teachers of Kula rejoice ! and also all such as protect Kula.

 

12. " May the Sadhakas rejoice! "

 

May the detractors be terror-struck ! .

 

May ours be the state of well-being!

 

May. the Guru be always gracious !

 

13. " May the many Kotis of Kula-yoginis within and outside the

 

Kaulika-chakra, be gladdened, gracious, and grant boons by partaking of the

excellent

Nectar! '

 

14. " The wicked-minded; the fault-finding; those whose minds are bewildered by

(what is

to them) the dubious ways of Divya Achara; the Sadhakas who are fallen; the

Kaulikas who

having seen Krama worship calumniate its ways : May all these one and all

perish, for

such is the behest of Bhairava.

 

15. " May the enemies of the Sadhakas, and those who always calumniate the

Amnayas, fall

into the mouth of the Dakinis who ever delight in uncooked flesh. "

 

Verses 147 and 150 give the Mantra for the consecration of the eighth and the

ninth cups.

At verse 151, it is said, that when consecrating and partaking of the 10th cup

Sadhaka

should meditate on the Guru in the Sahasrara, on the Devi in the heart and have

his Ishta

Mantra at the tip of his tongue and think of his Oneness with Shiva

(Shivo'hamity

chintayan). This is followed by the Mantra for the consecration of the 11th cup.

The

Sadhaka should next consecrate the 11th cup the Mantra for which is given at

verse 156.

When he consecrates this Cup, he should realise the truth of the following: " I

am not the

doer nor do I make any one else do, nor am I the thing done. I am not the

enjoyer nor do

I make any one else enjoy nor am I-the object of enjoyment. I do not suffer

pain, nor do

I cause pain to others, nor am I pain itself. I am He. I am Chit manifest. I am

Atma.

Verses 171/75 give the Mantra of self-dedication. This is also given in the

Mahanirvana

Tantra (Ch. VI. verses 178/81.) and translated in A. Avalon's Great Liberation

pages

184/5. Verse 194 contains the direction for the consecration of the 12th cup. It

said

that the Sadhaka should make his body suffused with the spirit of the Mantra

(Deham

mantramayam vidhaya), adore. the Guru, purify the celestial shining Nectar in

the

Shripatra by Kulavidya, satisfy (Santarpya) the four Vidyapithas (Kamarupa,

Purnashaila,

Jalandhara and Uddiyana) and Shiva and Shakti.

 

Throughout these Mantras there is a threefold meaning, the gross (Sthula) which

is actual

drinking of wine, the subtle (Sukshma) the drinking of the Nectar which flows

from the

union of Kundalini with Shiva in the Sahasrara; and the third the transcendent

(Para)whereby the Nectar of happiness, arising from the realisation of the union

of

Supreme Shiva and Shakti, is meant.

 

In the fifth Chapter of the Kularnava (Verses 105-13), speaking of the Tattvas

in the

highest sense, it is said, that the Wine which gladdens is that which flows from

the

Lotus of a thousand petals, the Flesh which the Sadhaka partakes of, is the

sense of

duality in ordinary man. By Fish is meant the aberration of the senses, and it

is there

said, that he who controls the senses has truly eaten fish. By Maithuna, it is

said, we

are to understand not the union between man and woman but the union of Kundalini

with

Para Shiva in the Sahasrara.

 

The ninth Chapter begins by saying that the worship of the Devi should be done

in secret.

The time auspicious for such worship is named, viz., the 8th, 14th, and 15th day

of the

dark half of the lunar month, the day of the full moon and the last day of the

month. The

21st verse points out that the Deva is not to be sought on the mountain top or

in the

abode of Vishnu, but is in the heart of the devotee as Consciousness-Bliss

(Chidananda).

The following verses say that, wherever the devotion (Bhakti) of the devotee

might be,

there does the great Devi manifest Herself. In this chapter there is a quotation

from the

Kularnava of 30 Verses which does not occur in any of the texts published. These

verses

speak of Kamarupa and say that Kamarupa is of two kinds, the manifest .(Vyakta)

and the

..secret (Gupta). The first is the tract of triangular land extending eastward

from the

river Karatoya a distance of twenty Yojanas and-a hundred Yojanas in length. The

land is

green in colour. The secret Kamarupa is in every house (Grihe grihe). Kamarupa

is the

abode of the Devi (Devikshetra).The text says that worshipping the Devi in this

secret

Kamarupa brings greater merit than in the other. Verse 135 says that there is no

necessity of ritualistic observances for the man who has had but a momentary

Brahman

experience.' Verses 136/7 say that the highest state of man is the state of

Being as it

is in Itself in its own nature (Sahajavastha). The state of meditation and

concentration

is middling. Japa and Stuti is low and Homa and Japa is lower than the low. To

meditate

on the Tattva is the highest goal. To do Japa is middling, to be occupied with

mere study

of the Shastra is low, to be engrossed in worldly pursuits is lower than the

low.

 

Uttama tattvachinta syaj japachinta tu madhyama

Shastrachinta'dhama jneya lokachinta'dhamadhama

 

This is followed by a description of the man who knows the Supreme Tattva

(Paratattavit).

Such a man, it is said, is free from all desires, is always contented, views all

alike

and has subjugated his senses. Praise and blame are the same to him and he

abides in his

body like an exile in a foreign country. He seeks nothing, is free from all

doubts and

immersed in his own true Self. He lives like one decrepit, blind, deaf, sexless,

mad and

paralysed.

 

The tenth Chapter speaks of Achara or rules of conduct. It is here insisted that

the

Sadhaka should be very attentive to the directions of the Guru, of little moment

though

they may appear to be. The Verse 65 and the following verses say that the

highest respect

should be shown to women and nothing should be said in disparagement of any

woman. In

every woman the presence of the Supreme Mother should be realised. She should

not be hurt

even with a flower even if guilty of a hundred faults. It is said, in verse 61

that the

Kaula should never say ill of anything and in disparagement of the Shastra. and

teachings

of other forms of faith. -'Na ninded bratinam vipram vedanga samhitastatha.'

 

Verse 95 says that the Kaula conscious of the Shakti within himself should

ordinarily

behave like a Shaiva and when in association with an assembly he should conduct

himself

as a Vaishnava.

 

Antahshaktah bahih shaivah sabhayang vaishnava matah

 

He is thus to be all things to all men, adjusting himself to them and their

capacities,

which the catholic nature of his own doctrine permits, for it includes theirs.

This

passage has led to the charge of preaching hypocrisy. It may not be out of place

here to

give an account as described in the unpublished writings of a Bengali Vaishnava

poet as

to how the great Vaishnava teacher Chaitanyadeva solved a dispute between three

sections

of his followers as to when the love between Radha and Krishna originated. The

great

teacher addressed the leader of the most powerful, because clamorous, of the

three

sections, and asked as to what he and his party considered was the time. The

reply was

that it must have been when the youthful Krishna was playing the flute under the

Kadamba

tree on the banks of the river Jumna where Radha was going with her pitcher for

water.

Chaitanya seeing the simplicity of these people, said that there was nothing

wrong in

what they, believed and there was nothing to fight about. These people were

highly

pleased and went away. The great teacher next spoke to the leader of another

party who

replied that his people were not satisfied with the reply given to the other

party who

had left, for the loves of Devas and Devis, he said, are not like that of man

and woman

and according to them it was when they were babies, that this love arose. The

teacher

said that there was nothing wrong in this view and if they adhered to the truth

without

going into disputation with anybody they would attain their goal. These then

went away,

but still there remained just a few who when questioned by Shri Chaitanya said

that the

love of Radha and Krishna preceded creation. Their love was, when there was

neither

Brindivana nor the Kadamba tree. They also asked for an answer. The reply was

that as

they were on the path which is beyond words, they could have the solution only

by Sadhana

and they were instructed accordingly. Shri Chaitanya thus adapted his teachings

to the

capacity of his hearers.

 

The eleventh Chapter speaks of the three Temperaments (Bhavas), namely, Divya,

Vira and

Pashu. In the beginning of the chapter it is said, as there are three Bhavas so

are there

three classes of Gurus and three classes of Mantras and three classes of

Devatas. The

first of these Bhavas is the highest and the two others come after it in their

order. The

Sadhaka should worship according to his competency or Adhikara. The Pashu is not

competent to worship in the same way as the. Vira or the Divya, may. If he does

so he

harms himself and gains no benefit. The Sarvollasa, an unpublished compilation

by the

great Siddha of the name of Sarvananda, divides the Pashu and the Vira, each,

again into

three classes. A Pashu is either a mere Pashu i.e. is not conscious of anything

higher

than the 'animal life he lives. The Sabhava Pashu is one in whom there has

arisen a

consciousness as yet not very defined of a higher sphere. In the Vibhava Pashu

this

consciousness has become definite and there is an impulse in him towards the

higher life.

When his efforts to rise higher are beginning to be successful, he becomes a

Vira and

then passes through the next two stages of Sabhava and Vibhava and ultimately

becomes a

Divya. There are thus seven stages which a man passes in the path of development

and

these correspond with the seven Acharas previously spoken of and dealt with at

some

length in Chapter II of the Kularnava. The Vishvasara Tantra, as quoted by Svami

Nigamananda in his book, Tantrik Guru, gives greater detail than even the

Kularnava.

Nigamananda ends this with a verse from the Vishvasara which says; that he who

knows the

seven Acharas included in the three Bhavas knows all things and is liberated

though

living.

 

Bhavatrayagatan Devi saptacharanshcha vetti yah

Sa janah sakalang vetti jivanmuktah as eva hi.

 

The Kularnava (Chapter XII v, 6o) makes mention of six classes of Gurus viz.,

Preraka,

Suchaka, Vachaka, Darshaka, Shikshaka and Bodhaka. In this book (Ch. X, 66) the

names

,are slightly different and they are Sevaka, Preraka, Vachaka, Darshaka,

Shikshaka and

Mokshaka. The Sevaka being the Guru of the mere Pashu. The Divya is a man for

whom there

is no Guru for he has reached the stage when he is then one with the Guru.

Verses 168/9

say that the Divya and the Vira should avoid the scriptures of the Pashus as

they would

another man's wife, Later on, it is said that the Kaula should not listen to

Dharma from

the mouth of a Pashu and he is degraded if he follows the ways of Pashu. All

this does

not mean that the Pashu is to be despised, for even the Pashu can raise himself

in the

manner indicated and as an illustration, it is said, (verses 196/200) that

different cows

eat different kinds of food, but all yield milk and that milk after going

through

different stages become ghee with which oblations are offered to Devas.

 

The Twelfth Chapter speaks of the rosary, how it is to be made and purified and

so forth.

There are also rules regarding the Puraschcharana. Verses 158/65 give a hymn to

the Devi,

in which after adoring Her as Brahmi, Maheshi and so forth, it is said, " Oh

Devi! Thou

art the measure and Thou measurest. Thou art beyond measure and measurer. One

Thou art in

many forms. Thou art in the form of the Universe. Obeisance to Thee. " In verse

216, it is

said, that the worship of Kali, Tara and Unmukhi is specially of help in the

Kali Age. It

is noteworthy that all these three forms are black and in the Shrimadbhagavata

which is a

Vaishnava scripture of great authority it is said, (X. 8. 30) that Vishnu

incarnated in

other colours in previous Ages, but in the present Kali Age, He is black of hue.

(Krishnatam gatah).

 

The Thirteenth Chapter speaks of Homa. It is necessary to have the ground where

the Homa

is to be performed carefully examined by an expert in Vastuvidya (Science for

ascertaining the 'character of the ground). The Kunda into which the offerings

are to be

made, varies according to the purpose for which the rite is to be performed. It

may be

square, triangular, lotus-shaped and so forth. The dimensions also vary. The

directions

as regards all these matters are given in this chapter. Though there is no

mention made

here of Sukshma (Subtle) and Para (Transcendent) Homa the rules laid down for

the

performance of the Sthula Homa in this chapter as also other parts of the book

clearly

show that the object for doing Sthula Homa is for the Sadhaka to ultimately

realise the

necessity of the other two Homas. The Tantraraja has, however, fully dealt with

these two

higher forms of Homa.

 

The fourteenth Chapter speaks of Purashcharana in the cremation ground. The

second verse

of this chapter says that besides the Shaktas, this is practised by Vaishnavas,

Ganapatyas, Shaivas and the Sadhakas of other Mantras also. At verse 76, it is

said, that

it is the man of great strength, intelligence and courage, who is pure, free

from guile.

kind-hearted and devoted to the good of others who is competent to do

Shava-sadhana. The

corpse (Shava) should be (verses 87/9a) in a good state of preservation and that

of a

healthy man who was young, brave and good to look at and died in the battlefield

facing

the enemy; killed by a spear or sword, lightning, drowning or at the hands of

the

executioner. The Sadhaka should never kill for the purpose of his Sadhana. The

body of a

suicide, and an infant, an old man, a woman, a twice-born, a man who died of any

chronic

disease, a leper as well as a corpse more than seven days old should be

rejected. The

corpse of a Chandala is the best for the purpose. The proper place for the

Sadhana is a

deserted house, the bank of a river, the hill top, the foot of a Bilva tree, a

cremation

ground or any lonely or wooded place adjoining it. The corpse. is put face

downward and

on its back the prescribed Yantra is drawn and the Sadhaka sits either as a man.

rides a

horse or in any other posture prescribed. By this Sadhana Siddhi is obtained

quickly. It

is said of Sarvananda, that he attained Siddhi by Shavasadhana and in this he

was

assisted by an old Chandala servant of his family. Whilst practising this rite

the

Sadhaka should protect himself in every way and follow the injunctions to the

minutest

detail.

 

The fifteenth Chapter speaks of Kumari Puja. The worship of Virgins (Kumaris) is

productive of great merit and it is said, (verse 7) that the Devi and Shiva

Himself are

Kumaris (virgins) and that all Devas and Devis abide in the Kumari. By worship

of the

Kumaris all Devas such as Brahma, Vishnu and others are pleased. Verses 25/29

give

sixteen names of the Kumaris according to their respective ages varying from one

to

sixteen years. This is followed by the rules regarding the worship of the

Maithunas

(Couples). In this nine young girls of different ages along with the same number

of boys

are worshipped. At verse 104 the honour due to women is adverted upon and it is

here said

that all women are parts of the Devi (Pradhana). No one who forgets this can

ever attain

Siddhi in any Mantra. At verse 129, the different names of Tripurasundari are

given and

this is followed by the names of various Yoginis who are attendant on

Tripurasundari.

Verse 141 etseq. contains a hymn wherein are the names of worshippers of

Shrividya. They

include all the Devas, the great Siddhas, the different Incarnations, the Devis,

the

Sages, the great teachers and leaders, Warriors, Mountains and Oceans, great

Forces of

Nature and so forth. Among these occurs the name of Buddha. The names are as

follows

:--Manu, Chandra, Kubera, Manmatha, Lopamudra (wife of the great sage Agastya

Muni),

Nandi, Shakra (Indra), Sunda (a great chief), Shiva, Krodha-bhattaraka, Panchami

(Varahi), Surya, Durvasi, Vyasa, Vashishtha, Parashara (four great sages),

Aurva, Vahni,

Yama, Nairrita, Varuna, Vayu, Vishnu, Svayambhu, Bhairava, Aniruddha,

Bharadvaja,

Dakshinamurti, Ganapa, Kulapa, Vani, Ganga, Sarasvati, Dhatri, Shesha, Pramatta,

Unmatta,

Kulabhairava, Kshetrapala, Hanuman, Daksha, Garuda, Prahlada, Shukadeva, Rama,

Ravana,

Kashyapa, Kumbhakarna, Yamadagni, Bhrigu, Brihaspati, Yatdushreshtha (Krishna),

Dattatreya, Yudhishthira, Arjuna, Bhimasena and Dronacharya, Brisha kapi, Kunti,

Sita,

Rukmini, Satyabhama, Draupadi, Urvashi, Tilottama, Pushpadanta, Mahabuddha,

Vana, Kala,

Mandara, Kailasa, Kshirasindhu, Udadhi, Himavan, Narada, Bhishma, Karna, Meru,

Aruna,

Janaka and Kautsa. They are spoken of also as Brahma-sadhakas. This is followed

by rules

of worship for Sadhakas in different states of Illumination (Ullasa). In the

eighth

Chapter of the Kularnava these different states of Illumination have been dealt

with.

 

A passage in the Kularnava says that the Sadhakas and Sadhikas in the excess of

their

Ullasa dance with jars of wine on their heads. By Ullasa here is meant

Illumination or

unfolding of the mind of Yogi. The Wine in jars on their heads is the Nectar

which flows

from the union of the " Brahman widow " (Vidhava brahmani Kundalini) with

Para-Shiva in the

Lotus of thousand petals. Misunderstanding as to Maithuna in its higher form is

common.

(See M M. H. P. Shastri's catalogue of Nepal Manuscripts. Vol. II). Thus a

Buddhistic

Tantra named Candamaharoshana (mentioned by Jnanananda at the beginning of this

book as

one of the many consulted by him) speaks of the union of Buddha Vajrasattva with

Vajradhatvishvari. Buddha Vajrasattva speaks of himself as one who has got no

material

existence (Nishprapanchasvarupa) and has discarded all desire

(Sarvasamkalpavarjita) and

the persons to whom he speaks are Vajrapani, by which is meant the sense of

hearing in

the united body of the two, viz Vajrasattva and Vajradhatvishvari, Svetachala

(white

mountain) by which is meant the sense of smell perception and so on. The book is

revealed

by Vajrapani. The commentator says that the Union between the Vajrasattva, by

which is

meant the destroyer of all pain arising out of attachment (Rata) and the like,

and

Vajradhatvishvari, by which is meant Bodhichitta which is concealed and

restrained and is

worshipped by Prajna (Wisdom), is beyond the apprehension of the vulgar (Ayancha

viharah

prakritajanasya atyantang guptam bhavati). The cataloguer's observations as to

the place

of utterance of this Tantra is a case in point.

 

The sixteenth Chapter speaks of the initiation of Shakti. The Shakti may be

either

Parakiya or Svakiya. Before any Shakti can participate in these rites, she must

be

initiated. The Shakti competent for initiation is one who is conversant with the

rituals

of Kulapuja. At verse 140 etseq., it is said that the Sadhaka at a certain stage

of his

development is able to subjugate any woman. A passage like this occurs in the

Nityashodashikarnava which is a part of the Vamakeshvara Tantra. Powers like

this are

said to come to the Sadhaka on his way towards Liberation, but if Mumukshu .he

should

avoid these temptations. The Shakta Sadhaka seeks the love of the great Mother

of the

Universe and these difficulties which he encounters he has got to guard himself

against.

The Kularnava Tantra says that the path of Kula is as dangerous .as it is to

embrace the

neck of a ferocious tiger or to play with a poisonous snake or to walk along the

sharp

edge of a naked sword. The Parashurama Kalpasutra (X. 68) says that in the first

five

stages of the Sadhana viz. Arambha (Beginning), Taruna (Youthful), Yauvan

(Adolescence),

Praudha (Mature) and Praudhanta (Maturity-end), corresponding with Vividhisha,

Vicharana,

Tanumanasa, Sattvapatti and Asamshakti of Vedanta, the Sadhaka should observe

the rules

of Samayachara, i.e. he must be under the guidance-of .his Guru and be strictly

observant

of the social laws. It is only when he reaches the sixth stage or mindlessness

(Unmani)

that all restrictions are removed from him. These five stages. are the five

Acharas

spoken of in Kularnava (Chapter II), viz., Veda, the stage in which the Sadhaka

qualifies

himself by outward cleanliness; Vaishnava, which is the stage of devotion

(Bhakti);

Shaiva, which is the stage of Jnana; Dakshina in which the Sidhaka strengthens

the gains

made in preceding three stages, and Vama, when with the arising of Vairagya he

become

Mumukshu. This is the state of Asamshakti in Vedanta which means the stage of

detachment.

The only divergence between the Vedantic and Agamic stages is that in the agama,

Bhakti

precedes Jnana, i.e.. the Sadhaka acquires Jnana by Bhakti, whereas in the

Vedanta, Jnana

precedes Bhakti. The sixth stage in Agama is Unmani and in Vedanta it is

Padartharthabhavini and the seventh i.e., Kaula which in Vedanta is Turiya.

According to

the Bhavachudamani the first four Acharas, Veda to Dakshina are in Pashubhava,

Vama and

Unmani are in Vira and Kaula is Divya. The Vishvasara after having spoken of the

seven

Acharas and three Bhavas, says there are two Acharas, Dakshina and Vama. Kaula

is

possibly considered beyond all Achara. According to it all the first four

Acharas, Veda

to Dakshina are in Pashubhava and Vama and Siddhanta in Virabhava.

 

Chapter XVII says that it is only when Kundalini is awakened that Mantra

practice is

successful. Kundalini abides in the Muladhara making a soft indistinct sound. By

constantly leading her up to the Brahmarandhra and back again the mind itself

becomes

dissolved (Manolaya). It is by doing Yoni Mudra that Kundalini can be awakened

and led

up. This process is described in Serpent Power. All defects in the Mantra are

cured by

the doing of Yoni Mudra. Different directions are given as to how the defects in

a Mantra

can be cured. At verses 30 etseq. directions are given as to how a Shakti should

be

purified by initiation. This is followed by a description of the passage of

Kundalini

through the four Pithas viz., Kamarupa, Jalandhara, Purnagiri and Uddiyana. At

verse 50

directions are given as to how the Sadhaka should pray for the boon for which

he. has

been doing Sadhana. Verse 70 gives the Mantra of Mahishamardini. Verses 100

etseq. say

that a good Shakti is she whose conduct in life is in accord with the teachings

of

Advaita. She should be devoted to the Guru, firm in her resolve and always be

ready to do

good. Her devotion (Bhakti) should be prompted by Sattva Guna. She should be

free from

malice, be guileless and kind to all, skilful, dignified and helpful to the

Sadhaka; she

should be beautiful and young, noble with faith deeply rooted. A graceful woman

like this

adorned with fine clothes and ornaments and the like is alone competent to be a

Duti. It

is considered only right that the Sadhaka should employ, a beautiful and young

woman to

mediate between himself and his Ishta Devata as a Duti or emissary. Verses

118/24 give

the Mantra of Bhagamalini. As given in the Murshidabad manuscript as well in

Chattopadhyaya's book it is defective, but taking the two together as also with

the help

of the Tantraraja (Vol. VIII and XII of this series) it has been possible to

give the

correct Mantra. At verse 150 etseq. there is an attack against orthodox rigours;

thus

beef is forbidden yet people do not realise that when they drink the milk of

the. cow

they drink her blood; referring to the rule that widows should not eat anything

which has

come in contact with fish or any kind of animal food, it is said that the water,

the

widow drinks was full of fish before it was taken from the tank or river. The

text goes

on to say that there are people who regard semen and menstrual fluid with

disgust

(Vicharayet), but they forget that the body by .which they hope to attain

Liberation is

composed of these two forms of matter, that the narrow, bone and. tendons have

come from

the father and the skin, flesh and blood from the mother. It further says that

there is

no reason for man's disgust for excreta or urine, for these are nothing but food

or drink

which has undergone some change and contains living creatures and the Brahman

substance

is not absent therefrom. The purity that man ought to cultivate is that of the

mind. All

things are pure. It is one's mentality (Vasana) which is evil.

 

Pavitram sakalang chaiva vasana kutsita bhavet.

 

Therefore, should the man of intelligence purify himself by reasoning

(Vicharya). There

is in reality no distinction between the worshipper and the worshipped. The

Sadhaka

should by the path of Jnana, therefore, purify himself and by a correct course

of

reasoning (Sat-tarkena) know that ALL is Brahman. At verse 252, it is said, that

it is

only the initiate who has learned the ritual from the Guru, who is competent to

perform

any rite. Anything learned from books only, will not merely be without any

benefit but

will bring the curse of the Devata on the would-be ritualist.

 

Chapter XVIII speaks of the signs by which the Sadhaka can know that his Sadhana

is about

to be successful. To such a man the sweet smell of flowers and incense come from

nowhere.

Men and women treat him with respect. He dreams that he is riding a bull, a

horse, or an

elephant or is surrounded by a number of highborn women or he sees Kings. In his

dreams

he sees flags, beautiful images or blood or it may be that he is smearing

himself with

blood or wine. There are other symptoms also too numerous to repeat here. At

verse 26, it

is said, that if in his dream he sees a black soldier, dreams that he has been

cohabiting

with another man's wife, or that the country is in a state of revolution, then

he should

know that his Sadhana is not to end in success. There are some other symptoms

also given

here. At verses 55 etseq., it is said, that Tara grants fruit quickly if

worshipped

according to the Chinakrama; that Tripura grants Enjoyment and Liberation if

worshipped

in the manner enjoined by the Guru, that the worship of Kalika according to

Mahachinakrama leads to success, that all the great Shrividyas and Bhairavis

approve of

Gupta Sadhana worship. At the end of the chapter is given the Paduka Mantra.

This Mantra

is for the worship of the feet of the Guru as well as of the Ishta Devata. It

ends with

the words Shri Padukang pujayami Namah (I worship the feet: Obeisance).

 

Chapter XIX speaks of Shatkarma or six magic rituals, viz:, Shanti, Vashya,

Stambhana,

Vidvesha, Uchchatana, and Marana. The time for doing all these rites and proper

and

appropriate Asanas and Mudras are also given here. This chapter is followed by

another in

Chattopadhyaya's book which is absent from the manuscript on which the present

publication is based. The text is very corrupt and does not seem to form a part

of the

Kaulavali. The subjects dealt with there are parapura- praveshana, and

Anjanasiddhi. The

first means acquisition of power by which a man is able to enter into a dead

body and

revive it by his own life and Anjanasiddhi means the acquisition of power

whereby a

person is able to see through any solid substance. Both these matters have been

dealt

with in the Tantraraja fully. As given in Chattopadhyaya's book the Mantras are

imperfect, the essential details are wanting and a good many of the verses are

imperfect

as they stand. This chapter is, therefore, left out as apart from its being

redundant it

is full of defects and does not contain any useful particulars.

 

Chapter XX deals with Lukavidya and Khadga Siddhi, Phetkarini Siddhi and

Khechari Siddhi.

The first means power whereby the Sadhaka can disappear or conceal himself at

pleasure,

the second, the power whereby the Sadhaka can arrest the sword or attack of the

enemy,

the third, whereby he can control the Devi in her jackal form and the fourth

whereby he

is able to move across the firmament. The chapter also shortly treats of the

worship of

Kali under the heading Kalikakalpa.

 

Chapter XXI speaks of the ways of the Avadhuta. It describes how they should sit

and an

account is given as to how they raise Kundalini to the Sahasrara, how they

control the

Airs in their body and so forth. At the end of this chapter a number of verses

have been

quoted from the Tripurasarasamuchchaya. They are very much like the verses in

Shatchakranirupana and in fact some of the verses seem to have been adopted by

Punyananda, the author of the latter book with some modifications, from the

Tripurasarasamuchchaya. The author of this book is Nagabhatta and it is said

that

Nagabhatta is the same person as Durgasingha, the author of Kalapavyakarana. In

the

Tripurasarasamuchchaya as also in this chapter of the Kaulavali the Shaktis,

Dakini and

others are placed in a different order from that in the Shatchakranirupana. They

are also

described, as in the Saubhagyaratnakara, as presiding Divinities of the

different Dhatus

such as Tvak, Asthi and so on.

 

After the verses quoted from the Tripurasarasamuchchaya the text goes on to

state that by

repeated practice of the excellent Yoni Mudra, the Sadhaka is able to cure the

defects of

all Mantras and he attains Siddhi in whatever he seeks and ultimately attains

Liberation.

Even the ordinary letters of the alphabet become effective as Mantra when

uttered by him.

No sin can touch him. By Yoni Mudra he is able to gain mastery over his breath,

he can

cheat Death (Kalabanchanam). He reaches a state of Yoga by this practice.

 

The text proceeds to say that ordinarily the breath of a human being goes out a

distance

of 8 to 12 fingers' breadth from his nostril. When fasting the distance is

reduced by

half the distance. During coition the distance becomes trebled and after food it

is

doubled. If the out-going breath exceeds this distance then it means that the

man will

die. The Sadhaka should always, therefore, be careful to regulate his breath.

 

When the Avadhuta goes begging for his food, he asks for alms so that he could

offer same

to Kundali. He is always in a blissful state, conscious of his oneness with

Bhairava and

Shiva. It is very difficult for any one to know his true nature. When alone he

is like

one mad, dumb, or paraIysed and when in the society of men he, sometimes behaves

like a

good man, sometimes like a wicked one; and on occasions he behaves like a demon.

(Kvachit

shishtah kvachit brashah kvachit bhutapishachamat). But the Yogi is always pure

whatever

he may do and by his touch everything becomes pure. Detached from his body

immersed in

Jnana (Jnanapara) the Yogi plays with his senses which are (dangerous for

others) like

snakes (Indriyapannaga). Wherever he may be when he sees any flowers, scents,

articles of

food and the like he mentally offers same to Mahadevi. There is for him no other

worship,

no vows and the like, as he is conscious that he is always complete in

himself'(Purna),

that he is Bhairava and Nityananda, the imperishable 'I' (Aham avyayah), free

from all

duality (Niranjana), changeless (Nirvikara), who knows the meaning of the

Shastra and

Mantra and who conscious of his greatness and that no one can excel him, is ever

in .a

blissful mood and ever does good to all. The chapter ends with a verse which

literally

means :-- " On the left (Vama) is the woman skilled in the art of dalliance and on

the

right (Dakshina), the drinking cup, in the front is hog's flesh cooked hot with

chillies.

On the shoulder is the well-tuned Vina with its melodious music. Kuladharma

which

contains the teachings of the great Guru is deep of meaning and difficult of

attainment

even by Yogis. " The esoteric meaning of the first part of this, however, is said

to be

that below (Vama) in the Muladhara is the woman Kundalini and above (Dakshina)

is the

receptacle wherefrom flows the Nectar produced by the union of Kundalini with

Para-Shiva.

The hot hog's flesh is human existence, hot with its passions and prejudices. It

is to

be. noted that here the distinction is emphasized between the Self (Atma) and

its Body

(Deha).