The Great Liberation Mahanirvana Tantra - Arthur Avalon. Astro Tantra. Loading Preview. Sorry, preview is currently unavailable. You can download the paper. 14 - Sanskrit caite.info The "Tantra of the Great Liberation" ( Mahanirvana Tantra) is one of the most important texts dedicated to the cult of Tantra. The Great Liberation Mahanirvana Tantra - Arthur Avalon - Free ebook download as PDF File .pdf) or read book online for free. The Great Liberation.
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could hardly do better than Marcus, the ruler of the Roman. Empire for almost two decades and The reigning emperor, Ha. Mahanirvana Tantra (Tantra of the Great Liberation). Pages·· KB· 2, Downloads. Yet of all the forms of Hindu Shastra, the Tantra is that which is . Mahanirvana Tantra says that, "as all streams flow to the ocean, so the worship .. The Maha-nirvana and other Tantras and Tantrik works lay down the same.
After having meditated upon the Devi in this form, and placed a flower on his head, let the devotee with all devotion worship Her with the articles of mental worship The Sadhaka well versed in Mantra should then seat himself according to the "Virasana posture", with his face towards the East or the North, and should consecrate the Vijaya As in the Satya, Treta, and Dvapara Ages wine and the like could be taken, so they may be taken in the Kali Age in accordance with the Kaulika Dharma In order to cause pleasure to the Devata the disciple should reciting the Mula-mantra the meanwhile draw the Yantra either with a gold needle, or with the thorn of a bael tree on a piece of gold, silver, or copper, which has been smeared with either the Svayambhu, Kunda, or Gola flowers, or with sandal, fragrant aloe, kumkuma, or with red sandal paste. In the other Ages, O Devi!
I tell Thee of the Mantroddhara of the Supreme Brahman Utter first the Pranava, then the words "existence" and "intelligence", and after the word "One" say "Brahman".
Om Sachchidekam Brahma This is the Mantra. These words, when combined according to the rules of Sandhi, form a Mantra of seven letters.
If the Pranava be omitted, it becomes a Mantra of six letters only This is the most excellent of all the Mantras, and the one which immediately bestows Dharma, Artha, Kama, and Moksha. In the use of this Mantra there is no need to consider whether it be efficacious or not, or friendly or inimical, for no such considerations affect it Nor at initiation into this Mantra is it necessary to make calculations as to the phases of the Moon, the propitious junction of the stars, or as to the Signs of the Zodiac.
Nor are there any rules as to whether the Mantra is suitable or not. Nor is there need of the ten Samskara. This Mantra is in every way efficacious in initiation. There is no necessity for considering anything else Should one have obtained, through merit acquired in previous births, an excellent Guru, from whose lips this Mantra is received, then life indeed becomes fruitful 16 , and the worshipper receiving in his hands Dharma, Artha, Kama, and Moksha, rejoices both in this world and the next He whose ears this great jewel of Mantra reaches is indeed blest, for he has attained the desired end, being virtuous and pious, and is as one who has bathed in a the sacred places, been initiated in all Yajnas, versed in all Scriptures, and honoured in all the worlds Happy is the father and happy the mother of such a one — yea, and yet more than this, his family is hallowed and the gladdened spirits of the Pitris rejoice with the Devas, and in the excess of their joy sing What need have we now of pinda offered at Gaya, or of shraddha, tarpana, pilgrimage at holy places 21 ; of what use are alms, japa, homa, or sadhana, since now we have obtained imperishable satisfaction?
Listen, O Devi! Adored of the world, whilst I tell You the very truth that for the worshippers of the Supreme Brahman there is no need for other religious observances At the very moment of initiation into this Mantra the disciple is filled with Brahman, and for such an one, O Devi!
The very sight of him will drive them to flight with averted faces Guarded by the Brahma-mantra, clad with the splendour of Brahman, he is as it were another Sun.
What should he fear, then, from any planet? They flee, frightened like elephants at the sight of a lion, and perish like moths in a flame No sin can touch, and none but one as wicked as a suicide can harm, him, who is purified by truth, without blemish, a benefactor of all beings, a faithful believer in Brahman The wicked and sinful who seek to harm him who is initiate in the knowledge of the Supreme Brahman do but harm themselves, for are they not indeed in essence inseparate from the ever-existent One?
For he is the holy sage and well-wisher, working for the happiness of all, and, O Devi! For him, however, who has no knowledge of the meaning of nor of the awakening of the Mantra, it is fruitless, even though it were inwardly uttered ten million times Listen, then, O My Beloved!
By the letter A is meant the Protector of the world; the letter U denotes its Destroyer; and M stands for its Creator Brahman is so called because He exists everywhere. Now, O Devi! I have given You the meaning of the Mantra, which grants the fulfillment of desires.
O Devi! When introduced by the Bija of Sarasvati, Maya, or Kamala, instead of the Mantra Om, it bestows various kinds of learning, siddhi, and prosperity in every quarter The Mantra may be varied either by the prefixing or omitting of Om, or by the placing of it before each word or every two words of the Mantra Sadashiva is the Rishi of this Mantra.
The verse is called Anushtup, and its presiding Devata is the Supreme Brahman, Who is without attribute and Who abides in all things. It avails for the attainment of Dharma, Artha, Kama, and Moksha. O great and adorable Devi! The worshipper disciple should in the like manner, with his mind well under control, perform Anga-nyasa in accordance with the rules thereof, commencing with the heart and ending with the hands After this, whilst reciting the Mantra Om or the Mula-mantra, Pranayama should be performed thus: He should close the left nostril with the middle of the fourth finger, and then inhale through the right nostril, meanwhile making japa of the Pranava or the Mula-mantra eight times.
Then, closing the right nostril with the thumb and shutting also the mouth, make japa of the Mantra thirty-two times. After that gently exhale the breath through the right nostril, doing japa of the Mantra the while sixteen times. In the same way perform these three acts with the left nostril, and then repeat the same process with the right nostril.
O adored of the Devas! I have now told Thee of the method of Pranayama to be observed in the use of the Brahma-Mantra The Sadhaka should then make meditation which accomplishes his desire In the lotus of my heart I contemplate the Divine Intelligence, the Brahman without distinctions and difference, Knowable by Hari, Hara, and Vidhi, whom Yogis approach in meditation, He Who destroys the fear of birth and death, Who is Existence, Intelligence, the Root of all the three worlds Having thus contemplated the Supreme Brahman, the worshipper should, in order to attain union with Brahman, worship with offerings of his mind For perfume let him offer to the Supreme Soul the essence of the Earth, for flowers the ether, for incense the essence of the air, for light the Lustre of the universe, and for food the essence of the Waters of the world After mentally repeating the great mantra and offering the fruit of it to the Supreme Brahman, the excellent disciple should commence external worship.
Meditating with closed eyes on the Eternal Brahman, the worshipper should with reverence offer to the Supreme whatever be at hand, such as perfumes, flowers, clothes, jewels, food, and drink, after having purified them with the following The vessel in which these offerings are placed is Brahman, and so, too, is the ghee offered therein. Brahman is both the sacrificial Fire and he who makes the sacrifice, and to Brahman he will attain whose mind is fixed on the Brahman by the performance of the rites which lead to Brahman Then, opening the eyes, and inwardly and with all his power making japa with the Mula-mantra, the worshipper should offer the japa to Brahman and then recite the hymn that follows and the Kavacha-mantra Hear, O Maheshvari!
I bow to Thee, the eternal Refuge of all: I bow to Thee, the pure Intelligence manifested in the universe. I bow to Thee, the great, all-pervading attributeless One Thou art the only Refuge and Object of adoration. The whole universe is the appearance of Thee Who art its Cause. Thou alone art Creator, Preserver, Destroyer of the world. Thou art the sole immutable Supreme, Who art neither this nor that 6o ;.
Dread of the dreadful, Terror of the terrible. Refuge of all beings, Purificator of all purificators. Thou alone rulest the high-placed ones,. Supreme over the supreme, Protector of the Protectors O Supreme Lord in Whom all things are, yet Unmanifest in all,. Imperceptible by the senses, yet the very truth.
Incomprehensible, Imperishable, All-pervading hidden Essence. Lord and Light of the Universe! On that One alone we meditate, that One alone we in mind worship,. To that One alone the Witness of the Universe we bow. Refuge we seek with the One Who is our sole Eternal Support,.
The Self-existent Lord, the Vessel of safety in the ocean of being This is the five-jewelled hymn to the Supreme Soul.
He who pure in mind and body recites this hymn is united with the Brahman It should be said daily in the evening, and particularly on the day of the Moon. The wise man should read and explain it to such of his kinsmen as believe in Brahman I have spoken to You, O Devi!
May the Supreme Soul protect the head,. May the Supreme Lord protect the heart,. May the Protector of the world protect the throat,.
May the All-pervading, All-seeing Lord protect the face 67 ,. May the Soul of the Universe protect my hands,. May He Who is Intelligence itself protect the feet,. May the Eternal and Supreme Brahman protect my body in all its parts always The Rishi of this world-beneficent amulet is Sada-shiva; the verse is anushtup, its presiding Devata is the Supreme Brahman, and the object of its use is the attainment of Dharma, Artha, Kama, and Moksha He who recites this protective Mantra after offering it to its Rishi attains knowledge of Brahman, and is one immediately with the Brahman If written on birch-bark and encased in a golden ball, it be worn round the neck or on the right arm, its wearer attains all kinds of powers I have now revealed to Thee the amulet Mantra of the Supreme Brahman.
It should be given to the favourite disciple who is both devoted to the Guru and possessed of understanding The excellent Sadhaka shall, after reciting the Mantra and the hymn with reverence, salute the Supreme I bow to the Supreme Brahman.
I bow to the Supreme Soul. I bow to Him Who is above all qualities. I bow to the Ever-existent again and again The worship of the Supreme Lord may be by body or mind or by word; but the one thing needful is purity of disposition After worshipping in the manner of which I have spoken, the wise man should with his friends and kinsmen partake of the holy food consecrated to the Supreme Spirit. It may be done always and in all places It is of no account whether the worshipper has or has not bathed, or whether he be fasting or have taken food.
But the Supreme Spirit should ever be worshipped with a pure heart After purification by the Brahma-Mantra, whatever food or drink is offered to the Supreme Lord becomes itself purifying The touch of inferior castes may pollute the water of Ganga and the Shaligrama, but nothing which has been consecrated to the Brahman 80 can be so polluted.
If dedicated to Brahman with this Mantra, the worshipper with his people may eat of anything, whether cooked or uncooked In the partaking of this food no rule as to caste or time need be observed. No one should hesitate to take the leavings from the plate of another, whether such another be pure or impure.
Whenever and whatsoever the place may be, howsoever it may have been attained, eat without scruple or inquiry the food dedicated to the Brahman Such food, O Devi!
As to that which the partaking of such food affects in men, what, O Adored of the Devas! It is deemed excellent even by the Devas. Without a doubt the partaking of this holy food, be it but once only, frees the greatest of sinners and all sinners of their sins The mortal who eats of it acquires such merit as can only otherwise be earned by bathing and alms at thirty-five millions of holy places By the eating of it ten million times greater merit is gained than by the Horse-sacrifice, or indeed by any other sacrifice whatever Its excellence cannot be described by ten million tongues and a thousand million mouths Wherever the Sadhaka may be, and though he be a Chandala, he attains to union with the Brahman the very moment he partakes of the nectar dedicated to Him Even Brahmans versed in the Vedanta should take food prepared by low-caste men if it be dedicated to the Brahman No distinction of caste should be observed in eating food dedicated to the Supreme Spirit.
He who thinks it impure becomes a great sinner It would be better, O Beloved! Those fools who reject food and drink made holy by the great Mantra cause the fall of their ancestors into the lower regions, and they themselves go headlong into the Hell of blind darkness, where they remain until the Dissolution of things. No liberation is there for such as despise food dedicated to Brahman For such what need is there of Vedic practices, or for the matter of that what need is there even of those of the Tantra?
Whatever he does according to his desire, that is recognized as lawful in the case of the wise believer in the Brahman For them there is neither merit nor demerit in the performance or non-performance of the customary rites.
In the sadhana of this Mantra his faults or omissions are no obstacle By the sadhana of this Mantra, O Great Devi! His mind is ever turned to the search for Brahman. With strength of determination holding his mind in close control, he is ever conscious of the nearness of Brahman He who is initiated in the Brahma-Mantra will not lie or think to harm, and will shun to go with the wives of others At the commencement of all rites, let him say, "Tat Sat"; and before eating or drinking aught let him say, "I dedicate this to Brahman" For the knower of Brahman, duty consists in action for the well-being of fellow-men.
This is the eternal Dharma. I will now, O Shambhavi! Wheresoever he may be, and in whatsoever posture, the excellent and well-intentioned sadhaka shall, at morning, noon and eventide, meditate upon the Brahman in the manner prescribed. Then, O Devi! Offering the japa to the Devata, let him make obeisance in the way of which I have spoken I have now told thee of the sandhya to be used by him in the sadhana of the Brahma-Mantra, and by which the worshipper shall become pure of heart Listen to Me now, Thou Who art figured with grace, to the Gayatri, which destroys all sin.
Say "Parameshvara" in the dative singular, then "vidmahe", and, Dear One, after the word "Paratattvaya" say "dhimahi", adding, O Devi! Let everything which is done, be it worship or sacrifice, bathing, drinking, or eating, be accompanied by the recitation of the Brahma-Mantra When arising at the middle of the fourth quarter of the night, and after bowing to the Preceptor who gave initiation in the Brahma-Mantra, let it be recited with all recollection.
Then obeisance should be made to the Brahman as aforesaid, after meditating upon Him. This is the enjoined morning rites For Purashcharana, O Beautiful One! In Purashcharana no rule need be observed touching food or as regards what should be accepted or rejected.
Nor need an auspicious time nor place for performance be selected Whether he be fasting or have taken food, whether with or without bathing, let the Sadhaka, as he be so inclined, make sadhana with this supreme Mantra Without trouble or pain, without hymn, amulet, nyasa, mudra, or setu, without the worship of Ganesha as the Thief, yet surely and shortly the most Supreme Brahman is met face to face In the sadhana of this great Mantra no other Sankalpa is necessary than the inclination of the mind thereto and purity of disposition.
The worshipper of Brahman sees Brahman in everything The worshipper does not sin, nor does he suffer harm should he perchance in such sadhana omit anything. On the contrary, if there be any omission, the use of this great Mantra is the remedy therefor In this terrible and sinful Age devoid of tapas which is so difficult to traverse, the very seed of liberation is the use of the Brahma-Mantra For these, O Beloved!
Incapable, too, are they of suffering and impatient of the austerities of yoga. For the happiness and liberation of such have been ordained the Way of Brahman The rule in all the Tantras is that that which is prescribed for the morning should be done in the morning, Sandhya thrice daily and worship at midday, but, O Auspicious One!
Since in Brahma-worship rules are but servants and the prohibitions of other worships do not prevail, who will seek shelter in any other? Let the disciple obtain a Guru who is a knower of Brahman, peaceful and of placid mind, and then, clasping his lotus-like feet, let him supplicate him as follows: O merciful one! Lord of the distressed! Having thus with all his powers prayed to and worshipped his Guru, let the disciple remain before him in silence with folded hands The Guru will then carefully examine the signs on and qualities of the disciple, kindly call the latter to him, and give to the good disciple the great Mantra Let the wise one sitting on a seat, with his face to the East or to the North place his disciple on his left, and gaze with tenderness upon him Let the excellent Guru, ocean of kindness, next whisper the Mantra seven times into the right ear of the disciple if he be a Brahmana, or into the left ear if he be of another caste O Kalika!
I have now described the manner in which instructions in Brahma-Mantra should be given. For this there is no need of puja, and his Sankalpa should be mental only The Guru should then raise the disciple, now become his son, who is lying prostrate at his lotus-feet, and say with affection the following Rise, my son, thou art liberated. Be ever devoted to the knowledge of Brahman.
Conquer thy passions. May thou be truthful, and have strength and health Let the excellent disciple on rising make an offering of his own self, money or a fruit, as he may afford.
Immediately upon his initiation into this Mantra his soul is suffused with the Divine Being. What need, then, O Deveshi! O Dearest One! I have now briefly told You of the initiation into the Brahma-Mantra For such initiation the merciful mood of the Guru is alone necessary It is by the grace of this Mantra, O Devi! By it I have done whatever I will, casting from Me ignorance and doubt From these the Devarishis learnt it.
The Sages learnt it of these last, and royal Rishis learnt it of Sages, and all have thus, through the grace of the Supreme Spirit and this Mantra, become one with Brahman The Guru may without hesitation give his disciple his own Mantra, a father may initiate his sons, a brother his brothers, a husband his, wife, a maternal uncle his nephews, a maternal grand father his grandsons He who has heard it, however it may be from the lips of one initiate in the knowledge of Brahman, is purified, and attains the state of Brahman, and is affected neither by virtue nor sin The householder of the Brahmanas and other castes who pray with the Brahma Mantra should be respected and worshipped as being the greatest of their respective classes Brahmanas at once become like those who have conquered their passions, and lower castes become equal to Brihmanas: They who slight them are as wicked as the slayers of Brahmanas, and go to a terrible Hell,where they remain as long as the Sun and Stars endure To revile and calumniate a worshipper of the Supreme Brahman is a sin ten million times worse than that of killing a woman or bringing about an abortion As men by initiation in the Brahma-Mantra become freed of all sins, so, O Devi!
Having listened with attention to that which has been said concerning the worship of the Supreme Brahman, the Supreme Devi greatly pleased again thus questioned Shankara 1. O Lord of the Universe and Husband! I bathed with contentment in the nectar of Thy words concerning the excellent worship of the Supreme, which lead to the well-being of the world and to the path of Brahman, and gives light, intelligence, strength, and prosperity Thou hast said, O Ocean of Mercy!
I wish to know, O Lord! What are its rites, and by what means may it be accomplished? What is its Mantra, and what the form of its meditation and mode of worship? O Shambhu! Listen, O Thou of high fortune and destiny, to the reasons why Thou shouldst be worshipped, and how thereby the individual becomes united with the Brahman 9.
O gracious One! Thou art the Original of all the manifestations; Thou art the birthplace of even Us; Thou knowest the whole world, yet none know Thee Thou art Bagala, Bhairavi, and Chhinna-mastaka.
Thou art Anna-purna, Vagdevi, Kama-lalaya. Thou art the Image or Embodiment of all the Shaktis and of all the Devas Who can understand Thee? For the accomplishment of the desire of the worshipper, the good of the world, and the destruction of the Danavas, Thou dost assume various forms Thou art four-armed, two-armed, six-armed, and eight-armed, and holdest various missiles and weapons for the protection of the Universe In other Tantras I have spoken of the different Mantras and Yantras, with the use of which Thou shouldst be worshipped according to Thy different forms, and there, too, have I spoken of the different dispositions of men In this Kali Age there is no Pashu-bhava: Divya-bhava is difficult of attainment, but the practices relating to Vira-sadhana yield visible fruit In this Kali Age, O Devi!
By it, O Devi! For to him who knows that the Brahman is in all things and eternal, what is there that can be impure? Thou art the Image of all, and above all Thou art the Mother of all. If Thou art pleased, O Queen of the Devas! Before the Beginning of things Thou didst exist in the form of a Darkness which is beyond both speech and mind, and of Thee by the creative desire of the Supreme Brahman was the entire Universe born This Universe, from the great principle of Mahat down to the gross elements, has been created by Thee, since Brahman Cause of all causes is but the instrumental Cause It is the Ever-existent, Changeless, Omnipresent, Pure Intelligence unattached to, yet existing in and enveloping all things It acts not, neither does It enjoy.
It moves not, neither is It motionless. It is the Truth and Knowledge, without beginning or end, Ineffable and Incomprehensible Thou the Supreme Yogini dost, moved by his mere desire, create, protect, and destroy this world with all that moves and is motionless therein Mahakala, the Destroyer of the Universe, is Thy Image.
Because Thou devourest Kala, Thou art Kali, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya Kali Resuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art Hence it is, O Gentle One!
According to the differences in place, time, and capacity of the worshippers I have, O Devi! Where men perform that worship which they are privileged to perform, there they participate in the fruits of worship, and being freed from sin will with safety cross the Ocean of Being By merit acquired in many previous births the mind inclines to Kaulika doctrine, and he whose soul is purified by such worship himself becomes Shiva Where there is abundance of enjoyment, of what use is it to speak of Yoga, and where there is Yoga there is no enjoyment, but the Kaula enjoys both If one honours but one man versed in the knowledge of the essence of Kaula doctrine, then all the Devas and Devis are worshipped — there is no doubt of that The merit gained by honouring a Kaulika is ten million times that which is acquired by giving away the world with all its gold A Chandala versed in the knowledge of Kaulika doctrine excels a Brahmana, and a Brahmana who is wanting in such knowledge is beneath even a Chandala.
I know of no Dharma superior to that of the Kaulas, by adherence to which man becomes possessed of Divine knowledge I am telling Thee the truth, O Devi! Lay it to the heart and ponder over it. There is no doctrine superior to the Kaulika doctrine, the most excellent of all This is the most excellent path kept hidden by reason of the crowd of Pashus, but when the Kali Age advances this pathway will be revealed Verily and verily I say unto you that when the Kali Age reaches the fullness of its strength there will be no Pashus, and all men on earth will be followers of the Kaulika doctrine O Vararohe!
O Shiva! O Peaceful One! O Sovereign Mistress of Kaula doctrine! O Wise One! When women become difficult of control, heartless and quarrelsome, and calumniators of their husbands, then know that the Kali Age has become strong When men become subject to women and slaves of lust, oppressors of their friends and Gurus, then know that the Kali Age has become strong When the fertility of the earth has gone and yields a poor harvest, when the clouds yield scanty rain, and trees give meagre fruit, then know that the Kali Age has become strong When brothers, kinsmen, and companions, prompted by the desire for some trifle, will strike one another, then know that the Kali Age has become strong When the open partaking of flesh and liquor will pass without condemnation and punishment, when secret drinking will prevail, then know that the Kali Age has become strong As in the Satya, Treta, and Dvapara Ages wine and the like could be taken, so they may be taken in the Kali Age in accordance with the Kaulika Dharma The Kali Age cannot harm those who are purified by truth, who have conquered their passions and senses, who are open in their ways, without deceit, are compassionate and follow the Kaula doctrine The Kali Age cannot harm those who are vowed to and grounded in truth, adherents of the true Dharma, and faithful to the performance of Kaulika rites and duties The Kali Age cannot harm those who give to the truthful Kaulika Yogi the elements of worship, which have been previously purified by Kaulika rites The Kali Age cannot harm those who are free of malice, envy, arrogance, and hatred, and who are firm in the faith of Kaulika Dharma The Kali Age cannot harm those who keep the company of Kaulikas, or live with Kaulika Sages, or serve the Kaulikas The Kali Age cannot harm those Kaulikas who, whatever they may appear outwardly to be, yet remain firm in their Kaulika Dharma, worshipping Thee according to its doctrine The Kali Age cannot harm those who perform their ablutions, charities, penances, pilgrimages, devotions, and offerings of water according to the Kaulika ritual The Kali Age cannot harm those who perform the ten purificatory ceremonies, such as the blessing of the womb, obsequial ceremonies of their fathers, and other rites according to Kaulika ritual The Kali Age is but the slave of those who are free of all crookedness and falsehood, men of candour, devoted to the good of others, who follow Kaulika ways In spite of its many blemishes, the Kali Age possesses one great merit, that from the mere intention of a Kaulika of firm resolution desired result ensues In the other Ages, O Devi!
The slaves of the Kali Age, on the other hand, are those who know not Kulachara, and who are ever untruthful and the persecutors of others When the Kali Age is made manifest, piety is enfeebled and Truth alone remains; therefore should one be truthful O Thou Virtuous One!
There is no Dharma higher than Truth, there is no sin greater than falsehood; therefore should man seek protection under Truth with all his soul Worship without Truth is useless, and so too without Truth is the Japa of Mantras and the performance of Tapas.
It is in such cases just as if one sowed seed in salt earth Truth is the appearance of the Supreme Brahman; Truth is the most excellent of all Tapas; every act is rooted in Truth.
Than Truth there is nothing more excellent Therefore has it been said by Me that when the sinful Kali Age is dominant, Kaula ways should be practised truthfully and without concealment Truth is divorced from concealment. There is no concealment without untruth.
Therefore is it that the Kaulika-sadhaka, should perform his Kaulika-sadhana openly What I have said in other Kaulika Tantras about the concealment of Kaulika-dharma not being blameworthy is not applicable when the Kali Age becomes strong Virtue possessed the four quarters of its whole; in the Treta Age it lost one-quarter of its Virtue; in the Dvapara Age there was of Virtue but two quarters, and in the Kali Age it has but one In spite of that Truth will remain strong, though Tapas and Charity become weakened.
If Truth goes Virtue goes also, therefore of all acts Truth should be the abiding support O Sovereign Mistress of the Kaula-Dharma! With his soul purified in every way by Truth, man should, according to his caste and stage of life, perform the following acts in the manner shown by Me All such ceremonies should be performed in the manner approved by the Agamas The ritual which I have ordained should be followed, too, as regards Shraddha at holy places, dedication of a bull, the autumnal festival, on setting out on a journey, on the first entry into a house, the wearing of new clothes or jewels, dedication of tanks, wells, or lakes, in the ceremonies performed at the phases of the Moon, the building and consecration of houses, the installation of Devas, and in all observances to be performed during the day or at night, in each month, season, or year, and in observances both daily or occasional, and also in deciding generally what ought and what ought not to be done, and in determining what ought to be rejected and what ought to be adopted Should one not follow the ritual ordained, whether from ignorance, wickedness, or irreverence, then one is disqualified for all observances, and becomes a worm in dung O Maheshi!
Initiation of which I have not approved destroys the life of the disciple, and his act of worship is as fruitless as oblations poured on ashes, and the Deva whom he worships becomes angry or hostile, and at every step he encounters danger The man who performs any Vrata, or marries according to other ways, will remain in a terrible Hell so long as the Sun and Moon endure By his performance of Vrata he incurs the sin of killing a Brahmana, and similarly by being invested with the sacred thread he is degraded.
He merely wears the thread, and is lower than a Chandala 96 , and so too the woman who is married according to other ways than Mine is to be despised, and, O Sovereign Mistress of the Kaulas! From him the Devata will not accept food, water, and other offerings, nor will the Pitris eat his offerings, considering them to be as it were mere dung and pus Their children are bastards, and disqualified for all religious, ancestral, and Kaulika observances and rites To an image dedicated by rites other than those prescribed by Shambhu the Deva never comes.
Benefit there is none either in this or the next world. There is but mere waste of labour and money A Shraddha performed according to other rites than those prescribed by the Agamas is fruitless, and he who performs it will go to Hell together with his Pitris The water offered by him is like blood, and the funeral cake like dung.
Let the mortal then follow with great care the precepts of Shankara What is the need of saying more? Verily and verily I say to You, O Devi! For him who follows not His precepts there is no future merit.
That which has been already acquired is destroyed, and for him there is no escape from Hell O Great Ruler! It is by Thy power that We the Trinity are powerful in the acts of creation, preservation, and destruction.
Endless and of varied colour and form are Thy appearances, and various are the strenuous efforts whereby the worshippers may realize them.
Who can describe them? In the Kula Tantras and Agamas I have, by the aid of but a small part of Thy mercies and with all My powers, described the Sadhana and Archana of Thy appearances; yet nowhere else is this very secret Sadhana revealed.
It is by the grace of this Sadhana , O Blessed One! Questioned by Thee I am no longer able to conceal it. For Thy pleasure, O Beloved! I shall speak of that which is dearer to Me than even life itself 5. To all sufferings it brings relief. It wards off all dangers. It gives Thee pleasure, and is the way by which Thou art most swiftly obtained 6.
For men rendered wretched by the taint of the Kali Age, short-lived and unfit for strenuous effort, this is the greatest wealth 7. In this sadhana there is no need for a multiplicity of Nyasa, for fasting or other practices of self-restraint. It is simple and pleasurable, yet yields great fruit to the worshipper 8. Then first listen, O Devi! By placing "Pranesha" on "Taijasa," and adding to it "Bherunda" and the Bindu, the first Bija is formed. After this, proceed to the second.
By placing "Sandhya" on "Rakta," and adding to it "Vama-netra" and Bindu, the second Mantra is formed. Now listen, O Blessed One! Prajapati is placed on Dipa, and to them is added Govinda and Bindu.
It yields happiness to the worshippers: After making these three Mantras add the word Parameshvari in the vocative, and then the word for Vahni-kanta. Thus, O Blessed One! This Vidya of the Supreme Devi contains in itself all Mantras The most excellent worshipper should for the attainment of wealth and all his desires make Japa of each or all of the first three Bijas By omitting the first three Devi the Vidya of ten letters become one of seven.
By prefixing the Bija of Kama, or the Vagbhava, or the Tara, three Mantras of eight letters each are formed At the end of the Mantra of ten letters the word Kalika in the vocative should be uttered, and then the first three Bija, followed by the name of the Wife of Vahni This Vidya is called Shodashi, and is concealed in all the Tantras.
If it be prefixed by the Bija of Vadhu or by the Pranava, two Mantras of seventeen letters each are formed O Beloved! I have here but shortly stated twelve of them There is but one sadhana in the case of all these Mantras, and of that I shall speak for Thy pleasure and the benefit of humanity Without Kulachara, O Devi! O Adya!
The worship of Shakti without these five elements is but the practice of evil magic. That Siddhi which is the object of sadhana is never attained thereby, and obstacles are encountered at every step As seed sown on barren rocks does not germinate, so worship without these five elements is fruitless Without the prior performance of the morning rites a man is not qualified to perform the others. And therefore, O Devi! I shall first speak of those which are to be performed in the morning In the second half of the last quarter of the night the disciple should rise from sleep.
Having seated himself and shaken off drowsiness, let him meditate upon the image of his Guru: As two-eyed and two-armed, situate in the white lotus of the head 26 ; clad in white raiment, engarlanded with white flowers, smeared with sandal paste. With one hand he makes the sign which dispels fear, and with the other that which bestows blessings. He is calm, and is the image of mercy. On his left his Shakti, holding in her hand a lotus, embraces him.
He is smiling and gracious, the bestower of the fulfilment of the desires of his disciples O Kuleshvari! After doing Japa of the Mantra as best lies in his power, the wise disciple should, after placing the Japa in the right palm of his excellent Guru, bow before him, saying meanwhile the following I bow to thee, O Sad-guru,. Thou who destroyeth the bonds which hold us to this world,. Thou who bestoweth the vision of Wisdom,. Together with worldly enjoyment and final liberation,.
Dispeller of ignorance,. Revealer of the Kula-dharma,. Image in human form of the Supreme Brahman The disciple, having thus made obeisance to his Guru, should meditate upon his Ishta-devata, and worship Her as aforesaid, inwardly reciting the Mula-mantra meanwhile Having done this to the best of his powers, he should place the Japa in the left palm of the Devi, and then make obeisance to his Ishta-devata with the following To thee I bow Who art one with, and the Supporter of, the Universe,.
Having thus made obeisance to the Devi, he should leave his house, placing his left foot first, and then make water, discharge his bowels, and cleanse his teeth He then should go towards some water, and make his ablutions in the manner prescribed First of all let him rinse his mouth, and then enter the water, and stand therein up to his navel.
He should then cleanse his body by a single immersal only, and then, standing up and rubbing himself, rinse his mouth, saying the Mantra the while That best of worshippers, the Kula-Sadhaka, should then sip a little water and say: Atma-tattvaya Svaha. After that he should again sip water twice, followed in each case by the. Vidya-tattvaya Svaha. Shiva-tattvaya Svaha,. Lastly, he should rinse the upper lip twice Then, O Beloved!
Then meditating on the Water as the Image of Fire, let him offer it thrice to the Sun in his joined palms. Sprinkling it thrice over his head, let him close the seven openings therein Then for the pleasure of the Devi he should immerse himself thrice, leave the water, dry his body, and put on two pieces of clean cloth Tying up his hair whilst reciting the Gayatri, he should mark on his forehead with pure earth or ashes the tilaka and tri-pundra, with a Bindu over it Let the worshipper then perform both the Vaidika and Tantrika forms of Sandhya in their respective order.
Listen while I now describe to you the Tantrika Sandhya After rinsing his mouth in the manner described, he should, O Blessed One! Sindhu, Kaveri, come into this water The intelligent worshipper having invoked the sacred Rivers with this Mantra, and made the ankusha-mudra, should do Japa with the Mula-mantra twelve times Let him then again utter the Mula-mantra, and with the middle and nameless fingers joined together throw drops of that water thrice upon the ground He should then sprinkle his head seven times with the water, and taking some in the palm of his left hand cover it up with his right Then inwardly reciting the Bija of Ishana, Vayu, Varuna, Vahni, and Indra four times, the water should be transferred to the right palm The worshipper should then three times dash the water so expelled into his palm against an imaginary adamant.
Uttering the Astra-Mantra, let him then wash his hands Then rinsing his mouth, oblation of water should be offered to the Sun with the following Then let him meditate morning, midday, and evening upon the great Devi Gayatri, the Supreme Devi, as manifested in her three different forms and according to the three qualities In the morning meditate upon Her in Her Brahmi form, as a Maiden of ruddy hue, with a pure smile, with two hands, holding a gourd full of holy water, garlanded with crystal beads, clad in the skin of a black antelope, seated on a Swan At midday meditate upon Her in Her Vaishnavi form, of the colour of pure gold, youthful, with full and rising breasts, situated in the Solar disc, with four hands holding the conch-shell, discus, mace, and lotus, seated on Garuda, garlanded with wild-flowers In the evening the Yati should meditate upon Her as of a white colour, clad in white raiment, old and long past her youth, with three eyes, beneficent, propitious, seated on a Bull, holding in Her lotus-like hands a noose, a trident, a lance, and a skull Having thus meditated on the great Devi Gayatri, and offered water three times in the hollow of his joined hands, the worshipper should make Japa with the Gayatri either ten or a hundred times Listen now, O Devi of the Devas!
After the word "Adyayai" say "vidmahe," and then "Parameshvaryyai dhimahi; tannah Kali prachodayat. The inward recitation of this Vidya thrice daily obtains the fruit of the performance of Sandhya. Water should then be offered to the Devas, Rishis, and the Pitris First say the Pranava, and then the name of the Deva the Rishi or the Pitri in the accusative case, and after that the words "tarpayami namah. After uttering the Mula-mantra, say "Sarvva-bhuta-nivasinyai," and then "Sarva-svarupa" and "Sayudha" in the dative singular, as also "Savarana" and "Paratpara," and then "Adyayai, Kalikayai, te, idam arghyam: Svaha" When the Mantra will be: Hrim, Shrim, Krim, to the Supreme Devi.
Having offered this arghya to the Mahadevi, the wise one should make Japa with the Mula-mantra with all his powers, and then place the Japa in the left hand of the Devi Then let the Sadhaka bow to the Devi, take such water as is needed for his worship, bowing to the water whence he has drawn it, and proceed to the place of worship, earnestly meditating on and reciting hymns of praise to the Devi meanwhile.
On his arrival there let him wash his hands and feet, and then make in front of the door the Samanyarghya The wise one should draw a triangle, and outside it a circle, and outside the circle a square, and after worshipping the Adhara-shakti place the vessel on the figure Let him wash the vessel with the Weapon-Mantra, and while filling it with water let him say the Heart-Mantra. Then, throwing flowers and perfume into the water, let him invoke the holy Rivers into it The Dhenu and Yoni Mudras should then be shown.
This is known as Samanyarghya. With the water and flowers of this oblation the Devata of the entrance to the place of worship should be worshipped 74 , such as Ganesha, Kshetrapala, Vatuka, Yogini, Ganga, Yamuna, Lakshmi, and Vani The wise one, lightly touching that part of the door-frame which is on his left, should then enter the place of worship with his left foot forward, meditating the while on the lotus-feet of the Devi Then, after worship of the presiding Deva of the site, and of Brahma in the south-west corner, the place of worship should be cleansed with water taken from the common offering Let the best of worshippers then with a steady gaze remove all celestial obstacles, and by the repetition of the Weapon-Mantra remove all obstacles in the Anta-riksha Striking the ground three times with his heel, let him drive away all earthly obstacles, and then fill the place of worship with the incense of burning sandal, fragrant Aguru, saffron and camphor.
He should then mark off a rectangular space as his seat, draw a triangle within it, and therein worship Kama-rupa with the. To Kama-rupa, Namah: Then for his seat spreading a mat over it, let him worship the Adhara-Shakti with the. Klim, Obeisance to the Adhara-Shakti of the lotus-seat The Sadhaka well versed in Mantra should then seat himself according to the "Virasana posture", with his face towards the East or the North, and should consecrate the Vijaya With the following.
Om Hrim. Ambrosia, that springeth from ambrosia, Thou that showerest ambrosia, draw ambrosia for me again and again. Bring Kalika within my control. Give siddhi; Svaha. This is the Mantra for the consecration of Vijaya Then inwardly reciting the Mula-mantra seven times over the Vijaya, show the Dhenu, the Yoni, the Avahani, and other Mudras Then satisfy the Guru who resides in the Lotus of a thousand petals by thrice offering the Vijaya with the Sangketa-Mudra, and the Devi in the heart by thrice offering the Vijaya with the same Mudra, and reciting the Mula-mantra Then offer oblations to the mouth of the Kundali, with the Vijaya reciting the following.
After drinking the Vijaya he should bow to the Guru, placing his folded palms over the left ear, then to Ganesha, placing his folded palms over his right ear, and lastly to the Eternal Adya Devi, by placing his folded palms in the middle of his forehead, and should the meanwhile meditate on the Devi.
The wise worshipper should place the articles necessary for worship on his right, and scented water and other Kula articles on his left Saying the Mula-Mantra terminated by the Weapon-Mantra, let him take water from the common offering and sprinkle the articles of worship with it, and then enclose himself and the articles in a circle of water.
After that, O Devi! Then for the purification of the palms of his hands he should take up a flower which has been dipped in sandal paste, rub it between the palms, reciting meanwhile the Mantra Phat, and throw it away Then in the following manner let him fence all the quarters so that no obstructions proceed from them.
Join the first and second fingers of the right hand, and tap the palm of the left hand three times, each time after the first with greater force, thus making a loud sound, and then snap the fingers while uttering the weapon-Mantra He should then proceed to perform the purification of the elements of his body.
The excellent disciple should place his hands in his lap with the palms upwards, and fixing his mind on the Muladhara Chakra let him rouse Kundalini by uttering the Bija "Hum". Having so roused Her, let him lead Her with Prithivi by means of the Hamsa Mantra to the Svadhishthana Chakra, and let him there dissolve each one of the elements of the body by means of another of such elements Then let him dissolve Prithivi together with odour, as also the organ of smell, into water.
Dissolve water and taste, as also the sense of taste itself, into Fire Dissolve Fire and vision and form, and the sense of sight itself, into air Let air and touch, as also the sense of touch itself, be dissolved into ether.
Let the wise one, having thus dissolved the twenty-four tattvas, then think of an angry black man in the left side of the cavity of his abdomen of the size of his thumb with red beard and eyes, holding a sword and shield, with his head ever held low, the very image of all sins Then the foremost of disciples should, thinking of the purple Vayu Bija as on his left nostril, inhale through that nostril sixteen times. By this let him dry the sinful body Next, meditating on the red Bija of Agni as being situate in the navel, the body with all its sinful inclinations should be burnt up by the fire born of the Bija, as also by sixty-four Kumbhakas Having thus bathed the whole body from feet to head, let him consider that a Deva body has come into being Then, thinking of the yellow Bija of the Earth as situate in the Muladhara circle, let him strengthen his body by that Vija and by a steadfast and winkless gaze Placing his hand on his heart and uttering the.
O Ambika! In Lipi-nyasa, O Mahadevi! Having similarly performed Rishi- nyasa, Kara-nyasa and Ang-ga-nyasa should be performed Sample Pages. Based on your browsing history. Please wait. Mahanirvana Tantra Bengali. Mahanirvana Tantra. Dutta and Dr. Panda Paperback Edition: Ramadatt Shukla Hardcover Edition: Mahanirvana Tantram. Mahanirvana Tantram Kannada.
Kularnava Tantra. Gupta, Translated by: Dutt Hardcover Edition: Hymns to the Goddess and Hymn to Kali.
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