Mahanirvana Tantra

 

TANTRA OF THE GREAT LIBERATION

CHAPTER I

THE enchanting summit of the Lord of Mountains,¹ resplendent with all its various jewels, clad with many a tree and many a creeper, melodious with the song of: many a bird, scented with the fragrance of all the season’s flowers, most beautiful, fanned by soft, cool, and perfumed breezes, shadowed by the still shade of stately trees;² where cool groves resound with the sweet-voiced songs of troops of Apsara,⁸ and in the forest depths flocks of kokila⁴ maddened with passion sing; where (Spring)⁶ Lord of the Seasons with his followers ever abide (the Lord of Mountains, Kailasa); peopled by (troops of)6

¹ Mount Kailasa, the Paradise of Shiva. Esoterically, the Sahasrara Padma (see Tripura-sara, cited in Bhaskararaya’s Commentary on Lalita-sahasra-nama, v. 17).

³ Literally; covered by the shadows of great trees, the shadows of which are motionless: that is, the trees are so great and so close to one another that there is perpetual shade.

³ Beautiful and voluptuous Deva-yoni (vide post) of Indra’s heaven, wives of the Gandharvas, produced at the churning of the ocean.

⁴ Or Koel, the black or Indian cuckoo (Cuculus Indicus). ^s Vasanta, whose followers are the Koel bird (supra), the vernal breeze, the black bee, etc. (see Raghuvangsha of Kalidasa, chap. ix, verses 24 et seq.).

^s Hence the Mountain Kailasa—the residence of Shiva—is called Gana-parvata (frequented by troops), because peopled and surrounded by enormous hosts of attendant Spirits and Deva-yoni (deva eva yonih—nidana-bhutah—yasya), who are, according to the defini­tion of the Amara-kosha, Vidyadhara, Apsara, Yaksha, Rakshas, Gandharva, Kinnara, Pishacha, Guhyaka, Siddha, and Bhuta (see Introduction).

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Siddha,¹ Charana,² Gandharva,⁸ and Ganapatya 4 (1-5). It was there that Parvati, 6 finding Shiva, Her gracious Lord, in mood serene, with obeisance bent low and for the benefit of all the worlds questioned Him, the Silent Deva,⁶ Lord of all things movable and im­movable,⁷ the ever Beneficent and ever Blissful One, the nectar of Whose mercy abounds as a great ocean, Whose very essence is the Pure Sattva Guna,⁸ He Who is white as camphor and the Jasmine flower,⁹ the Omni-

·         Beneficent Deva-yoni of great purity, possessing the eight magical powers (Siddhi), inhabiting, according to some, the Bhuvar-loka. To them (according to the Gayatri Tantra, chap. x.) Ganesha first preached the Tantras after he himself had received them from the mouth of Shiva.

² Celestial dancers, singers, and bards or panegyrists of the Devas.

³ Deva-yoni, who, according to the Vishnu Purana, were sons of Brahma, “ born imbibing melody “; celestial musicians and choristers, who play and sing at the banquets of the Devas, belonging, together with the Apsara—their wives—to Indra’s heaven.

·         Worshippers and followers of Ganesha, one of whose names is Gana-pati.

⁸ Spouse, or Shakti, of Shiva, so called as being the Daughter of Parvata, the Mountain (Himavat, Himalaya, that which has, or is, the abode of snow). Hence She is called Giri-ja, Giri-suta, Haimavati.

6 Because then observing the vow of silence (Mauna-vrata).

⁷ The organic and inorganic world.

⁸ Shuddha-sattva-maya—that is, whose very being is the first of the three Guna or qualities in things. Sattva, Rajas, and Tamas. And so Shiva is stated to be Sattvika. According, however, to the Vaishnavite Shrimad-bhagavata, the One Being endowed with all these qualities for the creation, preservation, and destruction of the world shows Himself in the first as Hari (Vishnu), in the second as Virinchi (Brahma), and in the third as Hara (Shiva), and discountenances the worship of the two latter “ with condition,” on account of the excess of the qualities of passion and darkness in these Deities (chap. ii., verse 23). Where, however, they are worshipped “ without condition,” they are so worshipped as manifestations of the Supreme Lord. Here, however, Shiva is referred to as the Supreme Lord, in His sattva aspect, called Sadashiva, the Cause of release, the Conferrer of blessing (Anugrahada), the ever Blissful One (vide post), and (later) Jnana-maya. Shiva, in His sattvika quality, is also called Mrida (Happiness) in the Mahimna-stava. He has other aspects (see post), and it is these to which the Shrimad-bhagavata refers.

⁹ Kunda (Jasminum multiflorum or pubescens). Similar descriptions Of the Deva to that which follows are found in almost all the Tantras.

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present One, Whose raiment is space¹ itself, Lord of the poor and the beloved Master of all yogi,² Whose coiled and matted hair⁸ is wet with the spray of Ganga 4 and (of Whose naked body) ashes are the adornment⁶ only;

the passionless One,⁸ Whose neck is garlanded with snakes and skulls of men, the three-eyed One,⁷ Lord of

as in Sarada-tilaka (chap. xviii.). The Nibandha Tantra exceptionally describes Him of a vermilion colour (sindura-varna): “ I salute Isha, gem-crowned. Whose head-ornament is the shining beauty of the Moon, with smiling lotus-face, from Whose forehead an eye looks forth;

Whose body is beautified by bright ornament; Who, holding a trident and tangka, places the palm of His hand on the high and rounded breast of His Beloved (Spouse), Who Herself places one hand on His left thigh and holds a red night-lotus (Kuvalaya) in the other.” The night lotus, “ the wife of the moon,” is also generally white.

¹ Esoterically, he is represented naked as the Yogis are. In the esoteric sense he is Digambara, or “ clothed with space,” in the sense that He is Omnipresent. The infinity of space or the points of the compass clothe Him.

² Ascetic followers of, and adepts in, the yoga doctrine (see Introduc­tion). Shiva, by his great austerities, is the Lord and Exemplar of all ascetics.

³ Jata, as worn by ascetics in serpentine coils (Jatajuta).

⁴ Hence He is called Ganga-dhara. When the Ganges descended from heaven He intercepted it by His head, so that the earth might not be crushed by the weight of the falling stream. It is said that the Ganges was first held in the water-jar (Kamandalu) of Brahma, then in the hair of Shiva, and lastly in the body of Jahnu, whence it is called the Jahnavi (see Shangkaracharya’s Gangashtakam).

⁶ Vibhuti-bhushita, which Bharati translates as in text, but, as pointed out (ed. Bhakta), Vibhuti may here also refer to the eight Siddhi which Shiva possesses. Vibhuti is also halo or aura.

⁶ Shanta (the tranquil) and Atita (the transcendent), two of the thirty-six principles of Shaivagama, are differing aspects of Shiva. As Shruti says: “ This fire is verily Rudra Himself; of Him there are two bodies, one fierce and the other gentle “ (Taittiriya Sanghita, 5-7-3).

⁷ Tri-lochana, one eye (symbolically the inner eye of wisdom) being in the forehead. From this eye flashed the light which consumed the body of the God of Love—Kama-deva—and at the expiration of a Kalpa the Devas. According to Arrian, the Indian Bacchus (Bhaga, or Shiva) was called Thriambus, possibly a corruption of Tryambaka, “ three-eyed.” The Devi is called Tryambaki, because She is the Mother of the Three—Brahma, Vishnu, and Rudra. And this also is the esoteric meaning of Tryambaka as applied to Shiva, the “ Father of the Three “ (see the Mrityunjaya-mantra, chap. v., 210).

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the three worlds,¹ with one hand wielding the trident and with the other bestowing blessings; easily appeased, Whose very substance is unconditioned Knowledge;² the Bestower of eternal emancipation, the Ever-existent, Fearless, Changeless, Stainless,⁸ One without defect, the Benefactor of all, and the Deva of all Devas (5-10).

Shri Parvati said:

O Deva of the Devas, Lord of the world. Jewel of Mercy, my Husband, Thou art my Lord, on Whom I am ever dependent and to Whom I am ever obedient. Nor can I say ought without Thy word. If Thou hast affec­tion for me, I crave to lay before Thee that which passeth in my mind. Who else but Thee, O Great Lord,⁴ in the three worlds is able to solve these doubts of mine. Thou Who knowest all and all the Scriptures (11-13).

Shri Sadashiva ⁶ said:

What is that Thou sayest, O Thou Great Wise One® and Beloved of My heart, I will tell Thee anything, be it ever so bound in mystery, even that which should not be spoken of before Ganesha⁷ and Skanda⁸ Commander

⁴ Tri-loka (see Introduction).

·         Jnana-maya, as in the body of the Hangsa-pitha in the Sahasrara, on which the feet of the Guru (Guru-paduka) rest.

⁸ Niranjana (Anjana = Collyrium), which, however, Hariharananda Bharati translates as “ incomprehensible to the ignorant.” The Shabda-kalpa-druma gives the definition as Nirgatam anjanam iva ajnanam yatra (one from whom ignorance has been driven out). The term may mean “ the perfect Knower.”

4 Maheshvara or Great Lord, Whose quality is the supreme indi­viduality as explained in the Vishva-sharira chapter of the Virupaksha-panchashika; lordship, activity, independence, consciousness itself.

⁶ Sadashiva; Shiva, in whom the superlative sattvaguna predominates, is the Vindu and Nada of the thirty-six Tattvas of Shaivagama, one of the five Maha-preta Whose vija is “ Hsau,” spoken of in the Rudra-yamala Tantra. It is Shiva, “ the Ever-Auspicious,” who here speaks, voluntarily assuming form for the benefit of His devotees (see also verse 8 of Ananda-lahari of Shangkaracharyya, and verses 42-43 of Sureshvaracharya’s Manasollasa, and Bbaskararaya, Commentary on Lalita-sahasra-nama, v. 174).

6 Maha-prajne.

^T and ⁸ Both sons of Shiva, the first being the elephant-headed Deva

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of the Hosts of Heaven. What is there in all the three worlds which should be concealed from Thee? For Thou, O Devi, art My very Self. There is no difference between Me and Thee.¹ Thou too art omnipresent. What is it then that Thou knowest not that Thou questionest like unto one who knoweth nothing (14-16).

The pure² Parvati, gladdened at hearing the words of the Deva, bending low made obeisance and thus questioned Shangkara.⁸

Shri Adya⁴ said:

O Bhagavan!⁶ Lord of all. Greatest among those who

(for dhyana, see Mantra-mahodadhi, chap. ii.). who—according to the Gayatri Tantra (chap. x.)—wrote down the Tantras at the dictation of Shiva; and the second Kumara, or Karttikeya, the War God and Leader of the celestial army, who was begotten by Shiva at the request of the Devas to destroy the Demon Taoakasura, and so called because brought up by the six celestial Krittikas. In begetting Karttikeya, Parvati was unable to retain Shiva’s seed, which was then thrown into Fire (hence called Kaumara-tejah, see p. 129, note 3), Who, unable to keep it, threw it into Ganga, who in turn threw it into a reed-forest, where Karttikeya was born. Hence he is called “ Reed-born “ (Shara-janma); and because he shamed Kama-deva by his beauty, he is called Kumara (see Matsya Purana).

1 Mama rupasi devi tvam na bhedo’sti tvaya mama: for in their ultimate ground both Purusha and Shakti are one. Thus in the Sanat­kumara Sam., speaking of devotion to Parvati, it is said: “ Janardana (Vishnu) is thus in the form of Devi as well as in His own form, for the husband and wife, being one, the Only One is worshipped as two.”

² Sadhvi, fem. of sadhu, good, virtuous, pure. The Devi-bhagavata Purana says: “ Thou art praised as Sadhvi (the virtuous One) on account of unequalled fidelity (to Thy Lord).” Also Lalita-sahasra-nama, v. 43, where the Commentator Bhaskara-raya cites the Acharya (Saundaryya-lahari, 96): “ How many poets share the wife of Brahma? Cannot every one by means of wealth become the lord of Shri (wife of Vishnu)? But, O Virtuous One (sadhvi) 1 First among faithful women, Your breasts are untouched save by Maha-deva, and not even by the paste of kuruvaka “ (made of the leaves of the red amaranth, and used to redden the cheeks, breasts, palms, and soles of Indian women).

³ Shiva the “blissgiver” is as Hara the creator; us Shangkara, protector, and as Rudra, destroyer.

·         Parvati, so called as being the Adya, or Primordial Shakti, or Power of the Deva manifesting as His Spouse.

⁸ Bhagavan—that is, one possessed of the six aishvaryya: Shri

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are versed in Dharmma,¹ Thou in former ages in Thy mercy didst through Brahma² reveal the four Vedas3 which are the propagators of all dharmma⁴ and which ordain the rules of life for all the varying castes5 of men and for the different stages⁶ of their lives (18-19). In the First Age,⁷ men by the practice of yoga⁸ and yajna⁹ prescribed by Thee were virtuous and pleasing to Devas and Pitris¹⁰ (20). By the study

(auspiciousness), Viryya (power). Jnana (wisdom). Vairagya (dispassion), Kirti (glory), and Mahatmya (greatness) (see Wilson’s Vishnu Purana, vol. v., p. 212). All these are in the Devi, Who is hence called Bhagavati (see Devi-bhagavata Purana, Shakti-rahasya, Bbaskararaya, loc. cit., v. 65).

¹ See Introduction.

² The Sacred Scripture of the Hindus communicated by the Supreme to, and revealed by, Brahma, called in the Shrimad-bhagavata “ the Primeval Poet,” Shruti says: “ I, being desirous of salvation, have taken refuge with Him Who created Brahma and gave Him the Vedas.” The Shrima-dbhagavata says: “ Let the sage be pleased with Me, Who am the remembrancer of the sublime Shruti unto the mind of Aja (Brahma), Who sent Brahma, from Whose mouth issued the Word (Sarasvati), which is His likeness “ (Book II., chap. iv., verse 22). In the text Shiva is thus spoken of as the Supreme. The Veda is Brahman. Brahma was not its Author, but Publisher (Brihannila Tantra, chap. iv.).  It came out of Brahman as His breathing (Yamala Tantra).

³ Rigveda, Yajurveda, Samaveda, and Atharvaveda, which are the breath of Brahman (Brihadaranyaka Upanishad, chap. xi., i, 4, v. 10).

·         See Introduction.

5Varna (see ibid.). 6 See ibid.

^T Krita, or Satya Yuga. This and the following   ~ses deal with the characteristics of the different Yugas, or Ages, as   which see Intro­duction.

⁸ See Introduction. Yoga is defined in Ullasa xiv., verse 123, as the union of the being and the Supreme Soul (Jivatmanor aikyam). Cf. Patanjali—Yogah chitta- vritti-nirodhah (see Introduction). 9 See Introduction.

¹⁰ Mean the human Ancestors, generally up to the seventh generation, to whom pinda and water are offered, and whose food is svadha; and then the lunar Ancestors of the human race. From Brahma, the first Pits, issued Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, Prachetas, the mental sons, and thence the Agnishvatta, Saumnyah, Havishmantah, Ushmapah, Ajyapah (see Introduction).

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of the Vedas, dhyana and tapas,¹ and the conquest of the senses, by acts of mercy and charity men were of exceeding power and courage, strength and vigour, adherents of the true Dharmma,² wise and truthful and of firm resolve, and, mortals though they were, they were yet like Devas and went to the abode of the Devas (21, 22). Kings then were faithful to their en­gagements and were ever concerned with the protection of their people, upon whose wives they were wont to look as if upon their mothers, and whose children they regarded as their very own (23). The people, too, did then look upon a neighbour’s property as if it were mere lumps of clay, and, with devotion to their Dharmma,² kept to the path of righteousness (24).  There were

then no liars, none who were selfish, thievish, malicious foolish, none who were evil-minded, envious, wrath ful, gluttonous, or lustful, but all were good of hea~ and of ever blissful mind. Land then yielded in pler~ all kinds of grain, clouds showered seasonable rai~ cows gave abundant milk, and trees were weighted w~ fruits (25-27). No untimely death there was, nor fan nor sickness. Men were ever cheerful, prosperous, healthy, and endowed with all qualities of beauty brilliance. Women were chaste and devoted to husbands.  Brahmanas, Kshatriyas, Vaishyas, Shudras 8 kept to and followed the customs, Dhar~ yajna,⁶ of their respective castes, and attained th~ liberation (28-29).

After the Krita⁶ Age had passed away Tho~ in the Treta Age⁷ perceive Dharmma to be order, and that men were no longer able b rites to accomplish their desires. For men,

Meditation and austerities (see Introduction).

See Introduction.

The four varnas, or castes (see Introduction(

See Introduction.    ^B See ibid.

The First, or Satya Yuga (see Introduction)

The Second Age (see Introduction).

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their anxiety and perplexity, were unable to perform these rites in which much trouble had to be overcome, and for which much preparation had to be made.¹ In constant distress of mind they were neither able to per­form nor yet were willing to abandon the rites.

Having observed this, Thou didst make known on earth the Scripture in the form of Smriti,² which explains the meaning of the Vedas, and thus delivered from sin, which is cause of all pain, sorrow, and sickness, men too feeble for the practice of tapas³ and the study of the Vedas. For men in this terrible ocean of the world,⁴ who is there but Thee to be their Cherisher, Protector, Saviour, their fatherly Benefactor, and Lord? 30-33).

Then, in the Dvapara Age,⁶ when men abandoned the ~o od works prescribed in the Smritis, and were deprived one half of Dharmma⁶ and were afflicted by ills of ~nd and body, they were yet again saved by Thee, ~ough the instructions of the Sanghita⁷ and other ~gious lore (34-36).

~ow the sinful Kali Age⁸ is upon them, when ~rmrna⁰ i? destroyed, an Age full of evil customs deceit. Men pursue evil ways. The Vedas have heir power, the Smritis are forgotten, and many

~., Austerities which accompany the singing of the Samaveda ~Soma-yajna—the krichchhra-prayashchitta, the ati-krichchhra-

~bitta, and the krichchhra-krichchhra, and the like (see Intro-

~itroduction. ~uid ante,

~-sangsara-sagara—that is, the world is an ocean, in the waters

~e things of terror and evil, causing sorrow and pain. For a ~g there is need of the guidance of the Lord, and so in the ~nap. iii., verse 63, He is called the “ Vessel of Safety in the ~ing.”

~e Third, or Dvapara Yuga, see Introduction. ~had but one-half of the religious merit of the First Age. ~duction.

~Fourth, or Kali Age, see Introduction. ~uction.

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of the Puranas,¹ which contain stories² of the past, and show the many ways (which lead to liberation), will, O Lord 1 be destroyed. Men will become averse from religious rites, without restraint, maddened with pride, ever given over to sinful acts, lustful, gluttonous, cruel, heartless, harsh of speech, deceitful, short-lived, poverty-stricken, harassed by sickness and sorrow, ugly, feeble, low, stupid, mean, and addicted to mean habits, companions of the base, thievish, calumnious, malicious, quarrelsome, depraved, cowards, and ever-ailing³ devoid of all sense of shame and sin and of fear to seduce the wives of others. Vipras will live like the Shudras,⁴ and whilst neglecting their own Sandhya⁶ will yet officiate at the sacrifices of the low.⁰ They will be greedy, given over to wicked and sinful acts, liars, insolent, ignorant, deceitful. mere hangers-on of others, the sellers of their daughters,⁷ degraded, averse to all tapas and vrata. They will be heretics, impostors, and think themselves wise. They

¹ Sacred Books of the Hindus (see Introduction). ^a Itihasa (histories).

³ In Shrimad-bhagavata (chap. i., verse 10) it is said: “ Verily, O Righteousness, in the Kali Age men are generally short-lived, indolent, of short understanding, unfortunate, and afflicted.” On which Vishva­natha Chakravarttin’s gloss is: “ Men in this age are generally short-lived, yet, if they live a little longer, they care not to know about the Supreme Being. Where persons are somewhat active in this respect, yet they are very short of understanding, and therefore unable to under­stand the nature of the Supreme Being. Even if they be intelligent and endeavour to understand such things, they are unfortunate, and fail to secure the company of righteous men; and even if they do they are subject to disease, pain, and sorrow “ (ed. Mahendra-nath Chatterjee, p. 34).

⁴ The lowest caste. Vipras are Brahmanas. (Veda-pathat bhaved viprah.)

^s Sandhya-Vandana, for Sandhya is also a Devi. The prayers said thrice daily by the Brahmana (see Introduction).

·         A-yajya, literally persons for whom religious rites cannot be per­formed, and incompetent to employ a Brahmana, such as Bagdis, Chamars, etc. A superior Brahmana will not perform sacrifices in their houses. Degraded (patita) Brahmanas do so.

⁷ That is, demanding money for giving their daughters (or sons) in marriage.

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will be without faith or devotion, and will do japa^l and puja² with no other end than to dupe the people. They will eat unclean food and follow evil customs, they will serve and eat the food of the Shudras and lust after low women,³ and will be wicked and ready to barter for money even their own wives to the low. In short, the only sign that they are Brahmanas will be the thread⁴ they wear. Observing no rule in eating or drinking or in other matters, scoffing at the Dharmma Scriptures, no thought of pious speech ever so much as entering their minds, they will be but bent upon the injury of the good (37-50).

By Thee also have been composed for the good and liberation of men the Tantras, a mass of Agamas and Nigamas,⁶ which bestow both enjoyment and libera­tion,⁸ containing Mantras⁷ and Yantras⁸ and rules as to the sadhana⁹ of both Devis and Devas. By Thee, too, have been described many forms of Nyasa,¹⁰ such as those called srishti, sthiti (and sanghara).¹¹ By Thee, again, have

¹ and ³ Recitation of Mantra and worship (see Introduction). ³ Brishali-rati-kamukah: a brishali is a low Shudra woman, with usually strong animal passions.

4 That is, the Yajna-sutra, or sacrificial thread. Brahmanya-chihnam etavat kevalam sutra-dharanam.

^s See Introduction to author’s edition of the “Tantra-tattva.” The Agama is that form of Tantra in which Shiva is the Guru and the Devi the Shishya (disciple), whilst in the Nigama the converse is the case.

6 Bhukti-mukti-karani cha. Bhoga, or enjoyment, is of five kinds:

pleasant sound (shabda), pleasure of touch (sparsha), the sight of beautiful things (rupa), the pleasure arising from the faculties of taste (rasa), and smell (gandha). The Tantra gives both enjoyment and liberation.                      7 See Introduction.

⁸ Diagrams used for worship, as to which see Introduction. Kautlavali Tantra says:

“ Yantram mantra-mayam proktam, mantratma devataiva hi,

Dehatmanor yatha ‘bhedo, yantra-devatayos tatha.” ‘ See Introduction.

¹⁰ A rite, as to which see ibid.

¹¹ Antar-matrika Nyasa, which consists in mentally placing the Matrikas in the six chakras, is called sthiti (existence, maintenance)

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been described the various seated positions¹ (of yoga), such as that of the “ tied “ ² and “ loosened “ lotus; » the Pashu, Vira, and Divya classes of men,⁴ as also the Devata, who gives success in the use of each of the mantras (50-52). And yet again it is Thou Who hast made known in a thousand ways rites relating to the worship with woman,⁶ and the rites which are done with the use of skulls,6 a corpse,⁷ or when seated on a funeral pyre ⁸ (53). By Thee, too, have been forbidden both pashu-bhava and divya-bhava.⁹ If in this Age the pashu-bhava cannot exist, how can there be divya-bhava? (54). For the pashu must with his own hand¹⁰ collect leaves, flowers, fruits, and

Nyasa. Vahya-matrtka Nyasa is of two kinds—the external placing by voice and hand of the letters of the alphabet from A to Ksha, which is called Srishti (creation) Nyasa; and the placing of letters in the reverse order from Ksha to A, is called Sanghara (destruction), Matrika.

¹ Asana are positions in yoga practice, as to which see Introduc­tion.

² Baddha-padmasana (see Introduction).

³ Mukta-padmasana (see Introduction).

4 This refers to the three characteristic dispositions of men—pashu-bhava, vira-bhava, divya-bhava—as to which see Introduction.

⁵ Lata-sadhana, the fifth tattva. Lata, which literally means creeper, is a Tantrika term for woman, who is thus thought of em­bracing man as the creeper clings to a tree. And so the Yoga-Vash­ishtha describes (Nirvana Prakarana, chap. xviii.) Gauri, the half of the body (Ardhangi) of Shiva, “ embracing Him as the Madhavi creeper clasps the young Amra-tree with Her bosom like a cluster of blossom,, and her eyes resembling the lines of black bees fluttering in the summer sky.” In “ Shakuntala “ the Madhavi is described as married to the sahakara (mango-tree).

⁶ Munda-sadhana, one of the Tantrika asana (see Introduction).

⁷ Shavasana. This is another Tantrika asana (see Introduction).

⁸ Chitaroha, a Tantrika asana, as to which see Introduction. ⁸ Pashu-bhava-divya-bhavau svayam eva nivaritau. As to these dispositions, see Introduction, sub voce, “ The three temperaments.” For the apparent meaning of this passage vide ibid.

¹⁰ In Smarta worship, or that prescribed by Smriti, the worshipper (or his wife) must with his own hand collect the materials for his worship, and with his own hand cook his food, which he dedicates to the Deity. The meaning of the text is that in this Age this is impossible or difficult.

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water, and should not look at a Shudra¹ or even think of a woman² (55). On the other hand, the Divya is all  but a Deva, ever pure of heart, and to whom all opposites   are alike,⁸ free from attachment to worldly things, the same to all creatures and forgiving (56). How can men with the taint of this Age upon them, who are ever of restless mind, prone to sleep and sloth, attain to purity of disposition? (57). By Thee, too, have been spoken the rites of Vira-sadhana,⁴ relating to the Pancha-tattva⁶ —namely, wine,⁶ meat,⁷ fish,⁸ parched grain,⁰ and sexual union of man and woman¹⁰ (58-59). But since the men of the Kali Age are full of greed, lust, gluttony, they will on that account neglect sadhana” and will fall into sin, and having drunk much wine for the sake of the pleasure of the senses, will become mad with intoxication, and bereft of all notion of right and wrong¹² (61). Some will

¹ The follower of Smriti (Pashu) should not at worship see the face of a Shudra, and should endeavour to avoid doing so at any time.

² See Introduction on the “ Pancha-tattva.”

³ Dvandvatita, beyond all contraries. He to whom heat and cold, pain and pleasure, etc., are the same.

4 Sadhana of Vira-bhava, practised by Vamacharis and Kaulas. ⁸ Next described (see Introduction).

·         Madya (see Introduction). This Tantra substitutes in certain cases Madhu-traya (see Ullasa viii., vv. 172-173).

⁷ Mangsa (vide ibid.).                ^a Matsya (vide ibid.}.

⁹ Mudra (see Introduction), which lias been defined as follows:

Devanam moda-da mudra, tasmat tang yatnatashcharet; and see chap. ii. of Nirvana Tantra.

¹⁰ Maithuna. Vv. 172 and 173 of Ullasa viii., however, state that, owing to the limited intelligence and lust of the men of the Kali Age, they cannot recognize women to be manifestations of Shakti, and for them, therefore, the worship of the feet only of the Devi is pre­scribed, just as Madhu-traya is substituted in lieu of wine (see Intro­duction). In the sattvika sadhana, this and the preceding terms have another and esoteric meaning (see Introduction). ^u See Introduction.

^u Kali-jah manava lubdhah shishnodara-parayanah:

lobhat tatra patishyanti, na karishyanti sadhanam. Indriyanam sukharthaya pitva cha bahulam madhu,

bhavishyanti madonmatta hitahita-vivarjitah. That is, owing to the lusts of men of this Age, the latter are likely to

TANTRA OF THE GREAT LIBERATION 13

violate the wives of others, others will become rogues, and some, in the indiscriminating rage of lust, will go (whoever she be)¹ with any woman (62). Over eating and drinking will disease many and deprive them of strength and sense. Disordered by madness, they will meet death, falling into lakes, pits, or in impenetrable forests, or from hills or house-tops (63-64). While some will be as mute as corpses, others will be for ever on the chatter, and yet others will quarrel with their kinsmen and elders. They will be evil-doers, cruel, and the destroyers of Dharmma² (65-66). I fear, O Lord 1 that even that which Thou hast ordained for the good of men will through them turn out for evil³ (67). O Lord of the World! who will practise Yoga⁴ or Nyasa,⁶ who will sing the hymns and draw the Yantra⁸ and make Purashcharana⁷? (68). Under the influences of the Kali Age man will of his nature become indeed wicked and bound to all manner of sin (69). Say, O Lord of all the distressed!⁸ in Thy mercy how without great pains men may obtain longevity, health, and energy, increase of strength and courage, learning, intelligence, and happiness; and how they may become great in strength and valour, pure of heart, obedient to parents, not seeking the love of others’ wives, but devoted to their own, mindful of the good of their

partake of the Pancha-tattva (wine, meat, etc.) rather for the mere gratification of the senses than in the manner and for the object for which they were prescribed.

¹ Indicative of incest,

² See Introduction.

³ Hitaya yani karmani kathitani tvaya Prabho 1

Manye tani mahadeva viparitani inanave. In the event a true prophecy.

⁴ Yoga (see Introduction).

⁶ Nyasa (see ibid.).

⁸ Diagrams (see ibid.).

⁷ Purashcharana is the repetition, a specific number of times and under specific conditions, of Mantras (see Introduction).

^a Dinesha, an epithet of Shiva.