Mahanirvana Tantra

CHAPTER III

SHRI DEVI said:

O Deva of the Devas, great Deva, Guru of Briha-spati himself,¹ Thou Who discourseth of all Scriptures,² Mantra, Sadhana,³ and hast spoken of the Supreme Brahman by the adoration of Whom mortals attain happiness and liberation, do Thou, O Lord! deign to instruct us in the way of service of the Supreme Soul and of the observances,⁴ Mantra, and meditation⁶ in His worship. It is my. desire, O Lord! to hear the essential substance of all these from Thee (1-4).

Shri Sadashiva said:

Listen, then, O Beloved of My life! to the most secret and supreme Truth, the mystery whereof has nowhere

yet been revealed (5).

Because of My affection for Thee I shall speak to Thee of that Supreme Brahman, Who is ever Existent, In­telligent, and Who is dearer to Me than life itself. O Maheshvari! the eternal, intelligent, infinite Brahman may be known in Its real Self or by Its external signs (5-6). That Which is changeless, existent only, and beyond both mind and speech, Which shines as the Truth amidst the illusion of the three worlds, is the Brahman according to Its real nature (7). That Brahman is known in samadhi-yoga by those who look upon all

¹ Spiritual preceptor or director of Brihaspati, the Deva-guru, who is the Guru of the Devas.

² Shastras.

³ Religious exercises and worship (see Introduction).

4 Vidhana.                  5 Dhyana (see Introduction).

6 Ecstasy (see Introduction).               . 23

24 TANTRA OF THE GREAT LIBERATION

things alike, who are above all contraries,¹ devoid of doubt, free of all illusion regarding body and soul^a (8). That same Brahman is known from His external signs, from Whom the whole universe has sprung, in Whom when so sprung It exists, and into Whom all things return⁸ (9). That which is known by intuition may also be perceived from these external signs.⁴ For those who would know Him through these external signs, for them sadhana⁵ is enjoined (10).

Attend to me, Thou, 0 dearest One! while I speak to Thee of such sadhana. And firstly, 0 Adye! I tell Thee of the Mantroddhara ^a of the Supreme Brahman (ii). Utter first the Pranava,7 then the words “ existence “ and “intelligence,”⁸ and after the word “One”⁰ say “ Brahman.”

mantra. Ong Sachchidekam Brahma¹⁰ (12).

This is the Mantra. These words, when combined according to the rules of Sandhi, form a Mantra of seven

¹ Dvandvatita—that is, above or unaffected by the contraries, pain and pleasure, heat and cold, etc.

² Dehatmadhyasa-varjjita, whose ahang-kara (egoism) is destroyed.

³ This is paralleled by the second Sutra of the Vedanta-Sutra, “ Janmadyasyayatah,” from which the birth, etc., of it (this world).

4 That is, the same Brahman, who may be known in his inner nature by the real or direct knowledge (sva-rupa-buddhi) of self (which in its essence is It), may also be apprehended through the senses from Its manifestation in the created world.

⁶ See Introduction.

8 Mantroddhara, Mantra +uddhara. The Mantra resides in the dark womb. whence it must be delivered, brought to light, and made known and infused with consciousness (Chaitanya).

⁷ That is, the sacred Mantra Om, or Ong (Brahman), from which all Devas, Vedas, the Sun, Moon, and Stars, and all things, have come, and to which they return (Pranatoshini, p. 19) (see Introduction).

⁸ Sat-Chit—that is, absolute existence, and absolute knowledge, and which with absolute bliss (Ananda) is the Brahman.

9 Ekam. 10 “ Ong, the One only Existence and Intelligence, Brahman.”

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letters¹ If the Pranava be omitted, it becomes a Mantra of six letters only (13). This is the most excellent of all the Mantras, and the one which immediately bestows Dharmma,² Artha,⁸ Kama,⁴ and Moksha.⁶ In the use of this Mantra there is no need to consider whether it be efficacious⁸ or not, or friendly or inimical,⁷ for no such considerations affect it (14). 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.⁸ Nor is there need of the ten Sangskara⁹ This Mantra is in every way efficacious in initiation. There is no necessity for considering anything else (15). 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 Dharmma, Artha, Kama, and Moksha,¹⁰ rejoices both in this world and the next (17).

¹ Sandhi is the rule of Sanskrit grammar by which final and initial syllables of words coalesce. Thus the words Om Sat Chit Ekam Brahma become the following seven letters, Ong-Sa-chchi-de-kam-Brahma, neither vowels, which, according to the Tantras, are Shakti of the Consonants, nor Visarga, which they call kilaka, being regarded as separate letters.        ² Religious merit (see Introduction).

³ Wealth, worldly prosperity (vide ibid.).

⁴ Desire and its fulfilment (vide ibid.).

⁶ Liberation (vide ibid.).                     ^a Siddha.

⁷ As in the case of other Mantras (Ari, inimical; Mitra, friendly). Some letters and groups of letters are friendly, and some inimical to others (see Tantrasara, p. 25).

⁸ Kula, Akula. Before initiation it is usual to ascertain whether the Mantra is sva-kula or a-kula—that is, whether the Mantra is suit­able to the disciple or not. For the procedure to be taken in order to ascertain this, see Tantrasara, p. 25; and see verse 88, chap. vii., post.

⁹ What is here referred to are the Sangskaras of the Mantra, not the ordinary Sangskaras of the worshipper (see Introduction). The ten Mantra-sangskaras are—(i) Janana, (2) Jivana, (3) Tadana, (4) Bodhana, (5) Abhisheka, (6) Vimalikarana, (7) Apyayana, (8) Tarpana, (9) Dipana, and (10) Gupti. (Gautamiya Tantra, cited in Tantrasara, p. 90.)

¹⁰ Chatur-varga: Piety, Wealth, Fulfilment of desires, and Liberation (see Introduction). The first three are called tri-varga, and all four

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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 all the sacred places, been initiated in all Yajnas,¹ versed in all Scriptures, and honoured in all the worlds (18-19). Happy is the father and happy the mother of such an one—yea, and yet more than this, his family is hallowed, and the gladdened spirits of the Pitris² rejoice with the Devas, and in the excess of their joy³ sing (20): “ In our family is born the most excellent of our race, one initiate in the Brahma-mantra. What need have we now of pinda⁴ offered at Gaya,⁶ or of shraddha,⁸ tarpana,⁷ pilgrimage at holy places⁸ (21); of what use are alms, japa,⁹ homa,¹⁰ or sadhana,¹¹ since now we have obtained imperishable satisfaction?” (22)

chatur-varga (Tri-vargo dharmma-kamarthaish chatur-vargah sa-moksh aih).

¹ Sacrifices (see Introduction).         ² Forefathers (see ibid.).

³ Pulakanchita-vigraha—literally, the hairs of whose body stand erect (from sensation of joy). This sensation, whether arising from joy or voluptuousness, is a bhava of the Alangkara-Shastra.

⁴ Pinda is cake made of rice, curd, honey, and various kinds of fruits, tila seed, tulasi leaf, offered on kusha grass to the ancestors (Pitri).

⁶ A non-sectarian tirtha, or place of pilgrimage, where Hindus resort to offer at the shrine of Vishnu-pada pinda cakes and water to the spirits of their departed ancestors.

5 The religious ceremonies performed for the dead for the first time, on the eleventh day for Brahmanas, thirteenth day for Kshatriyas, sixteenth day for Vaishyas, and for Shudras on the thirty-first day after death, and repeated annually.

⁷ The offering of water and til-seed to the Pitris. This is the tarpanam referred to in the text. In Tantrika tarpana wine is offered to the Shakti.

⁸ Tirtha, places of pilgrimage.

⁹ Recitation of Mantras (vide Introduction).

¹⁰ The Homa, or Fire Sacrifice, is one of the five yajnas (see Introduc­tion) prescribed by the Shastras. Clarified butter is poured into the sacred fire as an offering to the Devas, accompanied by Mantras, be­ginning with Om and ending with Svaha. It is performed on special occasions, such as the investiture of the sacred thread, marriage, initiation, vrata, etc.              ⁿ See Introduction.

TANTRA OF THE GREAT LIBERATION 27

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 (23). At the very moment of initiation • into this Mantra the disciple is filled with Brahman,¹ and for such an one, O Devi! what is there which is unattainable in all the three worlds? (24). Against him what can adverse planets or Vetala, Chetaka, Pishacha, Guhyaka, Bhuta,² the Matrika, Dakini, and other spirits avail?³

The very sight of him will drive them to flight with averted faces (25). 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

¹ Brahma-maya—literally, becomes Brahman, or the embodiment of Brahman.

² These and the following are dark, or unclean, or fearful spirits. Vetala is a spirit attendant on Shiva (Demon presiding over corpses). In the Kalika Purana (chap. xlv.) the Muni Aurvva describes Vetala and Bhairava as sons of Shiva by Gauri, who had entered the body of Rani Taravati, wife of Raja Chandra-shekhara. Chetaka, according to Hemachandra, are deva-yoni who serve in Heaven. Pishachas are unclean Deva-yonis. Guhyakas are Deva-yonis, attendants of Kuvera, Deva of Wealth, described in the Kashi-khanda. Bhutas are ghosts of all kinds, against which protective Mantras are used. A sample may be found in the Garuda Purana, chap. cxcix.

³ There are two kinds of Matrika, the beneficent eight Shaktis— Brahmani, Karttikeyi Varahi, Vaishnavi, Maheshvari, Mahendri, Aindri, and Yami—and the Dakini Matrikas, of terrific aspect and destructive disposition, such as Mukta-keshi, Smitanana, Lola-jihva, and others. The Yogini Tantra (Eighth Patala) gives an account of the origin of the latter. At the dissolution, when nothing was left in Shiva but the five elements. He asked His Shakti to find Him a place for them. His own creation having been destroyed. Shakti said that the creation was Hers, and not His, for without Her Shiva is but Shava (corpse). Shiva then went away in anger, and, going westward, created out of the ashes of His body a demon of huge form. He then returned to Shakti, and took Her with Him to the demon. The latter, on seeing Shakti, was overcome by his lust for Her, and begged of Her to save his life by the gratification of his desire. Shakti assented if he could defeat Her in battle. It was then that Shakti threw out from Herself the terrific Matrikas, who are those referred to in the text

28 TANTRA OF THE GREAT LIBERATION

planet? (26). They flee, frightened like elephants at the sight of a lion, and perish like moths in a flame (27). 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 (28). 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?¹ (29).  For he is the holy sage and well-wisher, working for the happiness of all, and, O Devi! should it be possible to harm such an one who can go in peace? (30). For him, however, who has no knowledge of the meaning of nor of the awakening of the Mantra,² it is fruitless, even though it were inwardly uttered ten million times (31).

Listen, then, O My Beloved I while I tell Thee of the meaning and awakening of Mantra. By the letter A is meant the Protector of the world^s; the letter U denotes its Destroyer⁴; and M stands for its Creator⁶ (32). The meaning of Sat is Ever-existent; of Chit, Intelligence;

and of Ekam, One without a second. Brahman is so called because He exists everywhere. Now, O Devi! I have given You the meaning of the Mantra, which grants

¹ That is, men, though phenomenally different, are in their ultimate and inner ground of being one. Therefore, a man who seeks to harm a Brahmo pasaka Sadhu harms himself.

^a Mantra Chaitanya is Chaitanya Shakti, and is the name for the jnana of the presiding Deva (Adhishthatri-devata) of the Mantra. The “ awakening “ of the Mantra is in the consciousness of the Sadhaka.

³ Vishnu, and so also the commentator on Shankaracharya says:

Akara Harirityahurukaro hara uchyate, Makaro brahmanah sangjna jayate pranavastu vai.

·         Shiva.

⁶ Brahma, the creative Manifestation of the Supreme Brahman. The three letters A, O, M are the component parts of the Pranava, which by the rules of Sandhi become “ Om.” This explanation is at variance with the Rudra-yamala Tantra, which says that A is the letter of Brahma, U that of Vishnu, and M that of Shiva. But the three are one—Eka-murtistrayo deva brahma-vishnu-maheshvarah.

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the fulfilment of desires. The awakening of the Mantra¹ is the knowledge of Him, Who is the pervading Devata of the Mantra, and such knowledge, O Supreme Devi! yields the fruit of worship to the worshipper (35). O Devi! the presiding Devata of the Mantra is the omni­present, eternal, inscrutable, formless, passionless, and ineffable Brahman (36). When introduced by the Vija ² of Sarasvati,³ Maya,⁴ or Kamala,⁶ instead of the Mantra Om,⁰ it bestows various kinds of learning, siddhi,⁷ and prosperity in every quarter (37). 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 (38). Sadashiva is the Rishi⁸ of this Mantra. The verse is called Anushtup,⁹ and its presiding Devata is the Supreme Brahman, Who is without attribute¹⁰ and Who abides in all things. It avails for the attainment of Dharmma, Artha, Kama, and Moksha.¹¹

Now listen, dear One, whilst I speak to You of Anga-nyasa¹² and Kara-nyasa¹³ (39-40). O great and adorable Devi! the syllable Om, the words Sat, Chit, Ekam, Brahma,. should be pronounced over the thumb, the threatening finger,¹⁴ the middle, nameless,¹⁵ and little fingers respec­tively, followed in each case by the words Namah, Svaha,

¹ Mantra Chaitanya [vide ante}.

·         The Mantra, “ seed “ (see Introduction).

³ The Vija of Sarasvati—Devi of vach (speech)—is Aing.

⁴ Shakti of Brahma, whose Vija is Hring, the immediate or active

power or Shakti of creation.

⁶ Lakshmi—Devi of wealth, consort of Vishnu—whose Vija is Shring. ^B That is, the Pranava (Ong-kara) is dropped, and the Vija of the

Devi is substituted.           ⁷ Great powers (see Introduction). ⁸ That is, the inspired Teacher by whom it was originally “ seen,”

or “ to whom it was revealed.” As each Sukta of the Veda has its

Rishi, so has the Mantra.

^B A form of metre, that in which this Tantra is written.

¹⁰ Nir-guna.                    11 See Introduction.

¹³ The ceremonial touching of various parts of the body (see Introduction).

¹³ The ceremonial touching of the fingers (see ibid.). ¹⁴ I.e., the first, or index finger.

15 I.e., the fourth, or ring finger.

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Vashat, Hung, and Vaushat¹; and Ong Sachchidekam Brahma should be said over the palm and back of the hand, followed by the Mantra Phat (41, 42).

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 (43).

After this, whilst reciting the Mantra Om or the Mula-mantra,⁸ Pranayama⁴ 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 japa⁶ of the Pranava or the Mula-mantra eight times.6 Then, closing the right nostril with the thumb and shutting also the mouth,⁷ 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.⁸

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 (44-48). The Sadhaka should then make meditation which accomplishes his desire (49).

¹ Namah is a Mantra, used in worshipping a Devata. So “ Namah Shivaya “ means “ Salutation to Shiva.” So also are the other Mantras mentioned. Svaha is the Wife of the Fire-Lord Agni. The Linga Purana says that Svaha is the Wife of Shiva in the form of Fire. Hence, in the Lalita-sahasra-nama, verse no, the Devi is addressed as Svaha and Svadha. The former Mantra is used in particular in the worship of Fire, and the latter in the oblation of water to Deva and Pitri. Different interpretations of Svaha are given in the Prapancha-sara, Taittiriya-Shruti, Samaveda Brahmana, and Yaska’s Nirukta, for which see Bhaskararaya’s Commentary on the Lalita, verse no. ^a Vide ante and Introduction.

³ “ Ong Sach-chid-ekam Brahma “ in the Brahma worship; in ~akti worship it is the fifteen-syllabled Mantra (Pancha-dashi)— ~ing Shring Kring Adya Kalika Parameshvari Svaha.” Devi ~elf the Mula-Mantra (Mula-mantratmika) (Lalita-sahasra-nama, ~>).* The description follows (see Introduction). ~itation of Mantra (see Introduction). ~is Puraka.  7 This is Kumbhaka.    ⁸ This is Rechaka.

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DHYANA.¹

In the lotus of my heart I contemplate the Divine Intelligence, the Brahman without distinctions and difference, Knowable by Hari, Hara, and Vidhi,² whom Yogis³ approach in meditation, He Who destroys the fear of birth and death,⁴ Who is Existence,⁶ Intelligence,⁸ the Root of all the three worlds (50)

Having thus contemplated the Supreme Brahman, the worshipper should, in order to attain union⁷ with Brahman, worship with offerings of his mind⁸ (51). For perfume let him offer to the Supreme Soul the essence of the Earth,⁸ for flowers the ether, for incense the essence of the air, for light the Lustre of the universe, and for food¹⁰ the essence of the Waters of the world¹¹

(52). After mentally repeating the great Mantra and offering the fruit of it to the Supreme Brahman, the excellent disciple should commence external worship

(53).  Meditating with closed eyes on the Eternal Brahman, the worshipper should with reverence oner to the Supreme whatever be at hand, such as perfumes, flowers, clothes, jewels, food, and drink, after having purified them with the following (54-55):

mantra:

The vessel in which these offerings are placed is Brahman, and so, too, is the ghee¹² offered therein. Brah­man is both the sacrificial Fire and he who makes the

Meditation.              ² I.e., Vishnu, Shiva, and Brahma. Adepts in yoga (vide Introduction).

When He is known, the fear of death passes.        ⁶ Sat. Chit.      ⁷ Sayujya, a form of liberation (see Introduction). As to these, see Ullasa v, verses 41-42, 142-152. Bhu-tattva.              ^u Naivedya, offering of eatables.

11 The five elements—(x) Kshiti, (2) Ap, (3) Tejas, (4) Marut, and (5) Vyoma—are offered in the mental worship with the object of puri­fying the gross body of the sadhaka.

^u Havih, but which also means anything offered into Fire.

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sacrifice, and to Brahman he will attain whose mind is fixed on the Brahman by the performance of the rites which lead to Brahman¹ (56). Then, opening the eyes, and inwardly and with all his power making japa with the Mula-mantra,² the worshipper should offer the japa to Brahman³ and then recite the hymn that follows and the Kavacha 4 mantra (57). Hear, O Maheshvari! the hymn to Brahman, the Supreme Spirit, by the hearing whereof the disciple becomes one⁶ with the Brahman (58).

stotra:

Ong! I bow to Thee, the eternal Refuge of all:

I bow to Thee, the pure Intelligence manifested in the

universe. I bow to Thee Who in His essence is One and Who grants

liberation. I bow to Thee, the great, all-pervading attributeless

One (59).

Thou art the only Refuge and Object of adoration. The whole universe is the appearance of Thee Who art us

Cause.⁶ Thou alone art Creator, Preserver, Destroyer of the world.

Thou art the sole immutable Supreme, Who art neither this nor that⁷ (60);

¹ This passage occurs in the Bhagavad-gita, chap. iv., verse 24. The Tantrikas sometimes purify wine with this Mantra, called Sangshodhana (purifying), the arpana being the patra, the havih being the wine, the . Fire being the digestive fire, the sacrifcer the sadhaka, and the Brahma-‘ karma the rites of the chakra. The Dandins also use it before taking food.                                 ³ See Introduction.

³ So in the Bhagavad-gita Krishna tells Arjuna that, whatever he does, he is to offer it to Him. Water is offered in the palm of the

hand or in the sruk.

* Kavacha, the protective Mantra, which is worn, contained in a

metal case round the neck as an amulet. Kavacha means an armour,

‘ coat of mail.

⁵ Sayujya, one of the four transitory states (pada) of salvation—

namely, salokya, sarupya, samipya, and sayujya (see Introduction).

⁸ Upadana-karana—that is, material cause, Naimitta-karana being efficient cause.                    ^T Beyond all attributes.

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Dread of the dreadful, Terror of the terrible.

Refuge of all beings, Purificator of all purificators.

Thou alone rulest the high-placed ones,¹

Supreme over the supreme, Protector of the Protectors (61).

O Supreme Lord in Whom all things are, yet Unmanifest^l

in all,

Imperceptible by the senses, yet the very truth. Incomprehensible, Imperishable, All-pervading hidden

Essence.

Lord and Light of the Universe! save us from harm (62). On that One alone we meditate, that One alone we in

mind worship,

To that One alone the Witness³ 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 (63).

This is the five-jewelled⁴ hymn to the Supreme Soul. He who pure in mind and body recites this hymn is united with the Brahman⁶ (64). It should be said daily in the evening, and particularly on the day of the Moon.⁶ The wise man should read and explain it to such of his kinsmen as believe in Brahman (65). I have spoken to You, O Devi! of the five-jewelled hymn, O Graceful One! listen now to the jagan-mangala⁷ Mantra of the amulet, by the wearing and reading whereof one becomes a knower of the Brahman (66).

¹ Devas, Brahma, and others.

·         Another reading is, Sarvva-rupavinashin, whose form all things are and who art.

³ The atman is not affected by pain or pleasure, but is a spectator only.

4 Pancha-ratna. The hymn is composed of five verses, each of which is regarded as a jewel. ⁶ Brahma-sayujya (see Introduction).                     

6 I.e., Monday.

¹ World-beneficent.

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MANTRA:

May the Supreme Soul¹ protect the head,

May the Supreme Lord ² protect the heart,

May the Protector of the world³ protect the throat,

May the All-pervading, All-seeing⁴ Lord protect the

face (67),

May the Soul of the Universe⁶ protect my hands, May He Who is Intelligence itself⁶ protect the feet, May the Eternal and Supreme Brahman protect my

body in all its parts always (68).

The Rishi⁷ of this world-beneficent amulet is Sada­shiva; the verse is anushtup,⁸ its presiding Devata is the Supreme Brahman, and the object of its use is the attain­ment of Dharmma, Artha, Kama, and Moksha9 (69). He who recites this protective Mantra¹⁰ after offering it to its Rishi¹¹ attains knowledge of Brahman, and is one imme­diately with the Brahman¹² (70). 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 powers¹³ (71). 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 (72). The excellent Sadhaka¹⁴ shall, after reciting the Mantra and the hymn with reverence, salute the Supreme (73).

1 Paramatma.         ² Parameshvara. .    ³ Jagat-pata.

4 Vibhu; Sarvva-drik.  ⁵ Vishvatma.        ⁶ Chin-maya.

⁷ See Introduction.. The name of the Mantra is Shri-Jagan-mangala.

⁸ A form of metre.                  ⁸ See Introduction.

¹⁰ Kavacha (see p.).

¹¹ The Revealer. Sahashika or Shiva.

^ta Sakshat Brahma-mayo bhavet.

¹³ Siddhi (see Introduction). .** Worshipper (see ibid.}.

TANTRA OF THE GREAT LIBERATION 35

THE SALUTATION. ong:

I bow to the Supreme Brahman.

I bow to the Supreme Soul.

I bow to Him Who is above all qualities.¹

I bow to the Ever-existent again and again (74).

The worship of the Supreme Lord may be by body or mind or by word; but the one thing needful is purity of disposition² (75). After worshipping in the manner of which I have spoken, the wise man should with his friends and kinsmen partake of the holy food ³ consecrated to the Supreme Spirit. (76) In the worship of the Supreme there is no need to invoke Him to be present or to desire Him to depart.⁴

It may be done always and in all places (77). It is of no account whether the worshipper has or has not bathed, or whether he be fasting or have taken food.⁶ But the Supreme Spirit should ever be worshipped with a pure heart (78). After purification by the Brahma-Mantra, whatever food or drink is offered to the Supreme Lord becomes itself purifying (79). The touch of inferior castes may pollute the water of Ganga and the Shali-

1 Nir-guna—i.e., the Unconditioned Brahman (see Introduction). ² Vachikam kayikam vapi manasang va yathamati, Aradhane Pareshasya bhava-shuddhirvidhiyate.

³ Maha-prasada.

⁴ As is done in the ordinary worship of the Devata. At commence­ment of worship of the image (pratima), or the ghata, the avahana Mantra and mudra is said and shown, thus invoking the presence of the Devata, and at close there is visarjjana (dismissal) Mantra and mudra. In the case of a pratishthita (uninstalled) Devata, the image “ is also thrown away.

⁶ Asnato va krita-snano bhukto vapi bubhukshitah,

Pujayet Paramatmanam sada nirmmala-manasah. Bathing is necessary in other worships, as also fe~ting, but the worship of the Brahman for those competent is simply in spirit and in truth. It is not, however, everyone who is competent for the Brahma-Mantra. It is only for the Brahma-jnani (see verse 132, post).

36 TANTRA OF THE GREAT LIBERATION

grama,¹ 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 (81). 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.² (82).

Whenever and whatsoever the place may be, howsoever it may have been attained, eat without scruple or inquiry the food dedicated to the Brahman (83). Such food, O Devi! even the Devas do not easily get, and it purifies even if brought by a Chandala,³ or it it be taken from the mouth of a dog (84). As to that which the partaking of such food affects in men, what, O Adored of the Devas! shall We say of it? 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 sinners⁴ and all sinners of their sins (85-86). 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 (87). By the eating of it ten million times greater merit is gained than by the Horse-sacrifice,⁶ or indeed by any other sacrifice whatever (88). Its excellence cannot be described by ten million tongues and a thousand million

¹ Shila. Narayana-Shila, or Shaligrama, the black fossil ammonite found in the Gandaka River in Nepal, worshipped as an Emblem of Vishnu.

² Ceremonially by bathing, etc., or by caste. Usually leavings are unclean.

³ One of the lowest and most uncleanly castes.

4 The five great sins (maha-pataka) are: Killing a Brahmana or woman (Brahma-hatya, stri-hatya), drinking of wine (sura pana, except • in virachara and under the conditions prescribed by it), theft, cohabit­ing with wife of Guru or person regarded as Guru—e.g., uncle and aunt etc.—(gurvangana-gama), and association with people guilty of these sins. The Shyama-rahasya Tantra says that the five Ma-kara destroy all great sins (Maha-pataka-nashana).

⁶ Ashva-medha of the Veda (see the “ Horse Hymns “ in the Rig-Veda, Wilson, ii. 112, 121; also Yajur Veda Madhyandini Shakha, chap. xxii.).

 

, TANTRA OF THE GREAT LIBERATION 37

mouths (89). Wherever the Sadhaka may be, and though he be a Chandala,¹ he attains to union with the Brahman the very moment he partakes of the nectar² dedicated to Him (90). Even Brahmanas versed in the Vedanta should take food prepared by low-caste men if it be dedicated to the Brahman (91).   No distinction of caste should be observed in eating food dedicated to the Supreme Spirit. He who thinks it impure becomes a  great sinner (92). It would be better, O Beloved! to commit a hundred sins or to kill a Brahmana than to despise food dedicated to the Supreme Brahman (93). 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,³ where they remain until the Dissolution of things. No liberation is there for such as despise food dedicated to Brahman (94-95). In the sadhana⁴ of this great Mantra, even acts without merit become meritorious; in slumber merit is acquired⁶; and acts are accepted as rightful which are done according to the worshipper’s desires⁶ (96). 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 Brahman⁶ (97). For them there is neither merit nor demerit in the performance or non-performance of the customary rites.  In the

¹ See p. 36.                              ^a Amrita. ³ Andha-tamisra, one of the Hells.         ⁴ See Introduction. ^B Sushupti. The meaning is that the Sadhaka” acquires merit even when in a state of insensibility. He is continually acquiring merit.

^B Ordinarily as regards Svechchhachara, man who does whatever he wants, is greatly blameworthy, as all his actions should be ruled by the Shastras, and not by his wishes. To superior men greater liberty is given. But neither this nor following verses must be taken literally as vidhi-vada, but as stuti-vada, in praise of the Maha-mantra, unless it be understood that for such a worshipper who has acquired so great a degree of perfection his desires and actions are naturally (in conformity with his nature) good.                             ‘

38 TANTRA OF THE GREAT LIBERATION

sadhana¹ of this Mantra his faults or omissions are no obstacle² (98). By the sadhana¹ of this Mantra, O Great Devi! man becomes truthful, conqueror of the passions, devoted to the good of his fellow-men, one to whom all things are indifferent, pure of purpose, free of envy and arrogance, merciful and pure of mind, devoted to the service and seeking the pleasure of his parents, a listener ever to things divine, a meditator ever on the Brahman. 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 (99-101). 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 (102). At the commencement of all rites, let him say, “Tat Sat⁸”; and before eating or drinking aught let him say, “ I dedicate this to Brahman “ (103). For the knower of Brahman, duty consists in action for the well-being of fellow - men.  This is the eternal Dharmma.⁴

I will now, O Shambhavi⁶ ! speak to Thee of the duties relating to Sandhya6 in the practice of the Brahma-Mantra, whereby men acquire that real wealth which comes to them in the form of Brahman (105). Where­soever he may be, and in whatsoever posture,⁷ the excel­lent and well-intentioned sadhaka shall, at morning, noon, and eventide, meditate upon the Brahman in the manner prescribed. Then, O Devi! let him make japa of the Gayatri⁸ one hundred and eight times. Offering the japa

¹ See Introduction.

⁹ That is, the great Mantra is so efficacious that even if its user omits any rite enjoined by the Shastras, and so commits pratyavaya, it becomes no obstacle to him.

·         Tat Sat, or “ That one which is,” the Unity, which is the source of all diversity (see Introduction).

⁴ Yenopayena martyanam loka-yatra prasiddhyate, Tadeva karyyam Brahma-jnairidang dharmang sanatanam.

^B Feminine of Shambhu, or Shiva.

⁹ The daily rite of that name (see Introduction).

⁷ Asana.                    8 Mantra (see Introduction).

TANTRA OF THE GREAT LIBERATION 39

to the Devata,¹ let him make obeisance in the way of which I have spoken (106-107). I have now told thee of the sandhya to be used by him in the sadhana ² of the Brahma-Mantra, and by which the worshipper shall become pure of heart (106-108). Listen to Me now, Thou Who art figured with grace, to the Gayatri,⁸ which destroys all sin.

Say “ Parameshvara “ in the dative singular,⁴ then “vidmahe,”⁶ and, Dear One, after the word “Para-tattvaya “ 6 say “ dhimahi,”⁷ adding, O Devi! the words, “ tanno Brahma prachodayat.”⁸

mantra:

“ May we know the Supreme Lord; let us contemplate the Supreme Essence, and may that Brahman direct us.”⁹

This is the auspicious Brahma-Gayatri which confers Dharmma, Artha, Kama, and Moksha¹⁰ (109-111).

Let everything which is done, be it worship or sacrifice, bathing, drinking, or eating, be accompanied by the recitation of the Brahma-Mantra (112). 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 rites¹¹ (113). For Purashcharana,¹² O Beautiful One! japa of the Mantra should be done thirty-two

¹ Whose japa is made; in this case the Brahman.

2 See Introduction.             ³ Mantra (see Introduction).

⁴ I.e., Parameshvaraya, “ to the Supreme Lord.”

⁸ “ May we know.”           ^a “ The Supreme Essence.”

⁷ “ Let us contemplate.”       ⁸ “ May that Brahman direct us.”

9 That is, towards the attainment of Dharmma, Artha, Kama, and Moksha. This is the Brahma-Gayatri, not the ordinary Vaidika Gayatri. Cf. also Ullasa ix., verse 220.

¹⁰ The Chatur-varga (see Introduction).

¹¹ Pratah-kritya (of the Brahman worshipper).

¹² The repetition of Mantras as vowed for a particular number of limes by the worshipper (see Introduction)

40 TANTRA OF THE GREAT LIBERATION

thousand times, for oblations¹ three thousand two hundred tiroes; for the presenting of or offering water to the Devata,² three hundred and twenty times; for purification before worship³ thirty-two times; and Brahmanas should be feasted four times⁴ (114-115). In Purashcharana⁶ 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 (116). Whether he be fasting or have taken food, whether with or without bathing, let the Sadhaka, as he be so inclined, make sadhana⁶ with this supreme Mantra (117). Without trouble or pain, without hymn,⁷ amulet,⁸ nyasa,” mudra,¹⁰ or setu,¹¹ without the worship of Ganesha as the Thief,¹² yet surely and shortly the most Supreme Brahman is met face to face (118-119).

In the sadhana of this great Mantra no other Sangkalpa¹³ is necessary than the inclination of the mind thereto and purity of disposition. The worshipper of Brahman sees Brahman in everything (120). The worshipper does not sin, nor docs he suffer harm should he perchance in such sadhana omit anything. On the contrary, if there be any

Havana—i.e., the Homa sacrifice.        ^a Tarpana. Abhisheka (with water).

According to note of Jaganmohana Tarkalangkara. That is, Brahma-Purashcharana.          ⁶ See Introduction. Stotra.           ⁸ Kavacha.            ⁸ See Introduction. ^t0 Mudra, derived from mud = to please; the disposing in different ways of various parts of the body (see Introduction).

¹¹ The recitation referred to in the text is of two kinds: Setu, which literally means a bridge, is ordinarily the Mantra; Om, recited at the commencement or end of japa, though the Setu may vary with the Devata worshipped (see Shaktananda-tarangini, chap. x.).

¹² One of the manifestations of Ganesha. In this form he robs the worshipper of the fruits of his devotions. He is therefore placated before worship. But this, as the text points out, is unnecessary for the worshipper of Brahman, whom Ganesha cannot harm.

¹³ Other ceremonies must be preceded by Sangkalpa, the rule being:

manasa sangkalpayet: vacha abhilapet: karmana chopapadayet. (Let there be resolve in mind, the expression of that resolve by word, and the carrying out of that expressed resolve by act.) This is not necessary in Brahman worship (see Introduction).

TANTRA OF THE GREAT LIBERATION 41

omission, the use of this great Mantra is the remedy therefor (121). In this terrible and sinful Age¹ devoid of tapas ² which is so difficult to traverse, the very seed of liberation is the use of the Brahma-Mantra (122). Various Tantras and Agamas have prescribed various modes of sadhana, but these, 0 Great Devi! are beyond the powers of the feeble men of this Age (123). For these, 0 Beloved! are short-lived, without enterprise, their life dependent on food,³ covetous, eager to gain wealth, so unsettled in their intellect that it is without rest, even in its attempts at yoga.⁴ 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 (124-125). 0 Devi! verily and verily I say to You that in this Age there is no other way to happiness and libera­tion than that by initiation in Brahma-Mantra; I again say to You there is no other way (126). The rule in all the Tantras is that that which is prescribed for the morning⁶ should be done in the morning, Sandhya⁶ thrice daily and worship⁷ at midday, but, 0 Auspicious One! in the worship of Brahman there is no other rule but the desire of the worshipper (127). Since in Brahma-worship rules are but servants and the prohibitions of other worships do not prevail, who will seek shelter in any other? (128). 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:

supplication to the guru:

0 merciful one! Lord of the distressed! to thee I have come for protection: cast then the shadows of thy

¹ Kali Yuga.    .                2 see Introduction. ³ Kalau anna-gata-pranah. In the Kali Age, life is dependent on food; whereas in the Dvapara, Treta, and Satya Ages life was centred in the blood, bones, and marrow respectively.      4 Samadhi.

5 Pratah-Kritya=Morning duty, bathing, etc. (see verse 113, ante).

·         Tri-sandhya is the usual expression (see Introduction).

^T Puja—i.e., worship of the Deva with offerings and ceremonies.

42 TANTRA OF THE GREAT LIBERATION

lotus-like feet over my head, oh thou whose wealth is

fame¹ (130).

Having thus with all his powers prayed to and wor­shipped his Guru, let the disciple remain before him in silence with folded hands (131). The Guru will then carefully examine the signs on and qualities of the disciple,² kindly call the latter to him, and give to the good disciple³ the great Mantra (132). Let the wise one⁴ 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 (133). The Guru, after performing Rishi-nyasa,⁶ will then place his hand on his disciple’s head, and for the siddhi⁶ of the latter make japa⁷ of the Mantra one

hundred and eight times (134).

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 (135). O Kalika⁸ ! 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 Sangkalpa ⁹ should be mental only¹⁰ (136). 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 (137).

reply of the guru:

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 (138).

¹ Yasho-dhana. ^a The Guru examines the disciple to see whether he is suited to

receive the Mantra, and this is done by watching his demeanour and

character, etc.

³ Sat-shishya. The Mantra is given to the Sat-shishya, and not otherwise. 4 That is, the Brahma-jnani.    5 See Introduction.

* Ishta-siddhi = fulfilment of disciple’s desire. . ⁷ See Introduction.        ⁸ Kali.        ⁹ See Introduction. ¹⁰ In ordinary worship, Sangkalpa must be performed with durvva grass, flower, rice, sandal-paste, haritaki, tila-seed, which, at the con­clusion of the Sangkalpa-Mantra, are poured into the kunda.

TANTRA OF THE GREAT LIBERATION 43

Let the excellent disciple on rising make an offering of his own self, money or a fruit, as he may afford. Remain­ing obedient to his preceptor’s commands, he may then roam the world like a Deva (139). Immediately upon his initiation into this Mantra his soul is suffused with the Divine Being. What need, then, O Deveshi! for such an one to practise various kinds of sadhana¹ ? O Dearest One ! I have now briefly told You of the initiation into the Brahma-Mantra (140). For such initiation the merciful mood of the Guru is alone necessary (141). The worship­per of the Divine Power,² of Shiva,³ of the Sun,⁴ of Vishnu,⁶ Ganesha,⁶ Brahmanas versed in the Vedas⁷ and all other castes may be initiated (142).

It is by the grace of this Mantra, O Devi! that I have become the Deva of Devas, have conquered Death, and have become the Guru of the whole world. By it I have done whatever I will, casting from Me ignorance and doubt (143). Brahma⁸ was the First to receive the Mantra from Me, and He taught it to the Brahmarshis,⁰ who taught it to the Devas.¹⁰ From these the Devarshis 11  learnt it. The Sages¹⁸ learnt it of these last, and royal

¹ See Introduction.             ² Shaktas = worshippers of Shakti. ³ Shaivas. 4 Sauras.

⁶ Vaishnavas.                 ^a Ganapatyas.

⁷ Vipras. The stages in the life of a Brahmana are Shudra by birth, Dvi-ja (= twice born) after the Upanayana ceremony, Vipra when he is versed in Vedic knowledge, and Brahmana when he has the know­ledge of the Brahman. In the true sense anyone who knows the Brahman is Brahmana, as the case of Vishvamitra illustrates.

⁸ Of the Tri-murti.

⁹ Brahmarshis (see Introduction).

¹⁰ Such as Indra and others.

¹¹ See Introduction.

^u Munis, Vyasa, and others. “ He whose heart is not, distressed in adversity, in whom all joy in prosperity is lost, from whom passion, fear, and wrath have passed away, he is called a Muni fixed in medita­tion “ (Bhagavad-gita, chap. ii., verse 56). A more specific definition is Mananat muniruchyate (a Muni is so called on account of his manana)—that is, of his thought, reasoning, and independent in­vestigation, which follows on hearing, or shravana, and which is itself followed by nidhidhyasana, or profound contemplation on the

~44 TANTRA THE GREAT LIBERATION;

Rishis¹ learnt it of Sages, and all have thus, through the grace of the Supreme Spirit and this Mantra, become one with Brahman (144-145).                   

In the use of this Brahma-Mantra, O Great Devi’!’ there are no restrictions. The Guru may without hesitation give his disciple his own Yantra, a father may

initiate his sons a Brother his brothers, a husband his wife, maternal uncle his nephews, a maternal grandfather his grandsons² (146-147). Such fault as elsewhere ‘there is in other worships, in the giving of one’s own Mantra, in initiation by a father or other near relative, does: not exist in the case of this great and successful Mantra (148). He who has heard it, however it may be, From the lips of brie initiate in the knowledge of Brahman,⁸  is purified, and attains the state of  Brahman, and is affected nether by virtue nor sin (149).” 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 (150).       

Brahmanas at once become like those who have con­quered their passions,⁴ and lower castes become equal to Brahmanas: therefore let all worship those initiate in the Brahma-Mantra, and thus possessed of Divine knowledge (151). They who slight them are as wicked as the slayers of Brahmanas, and go to a terrible Hell, where they

conclusion (siddhanta) arrived at after shravana and manana (see’

Introduction).     

^l Rajarshis (see Introduction).

² This Tantra therefore relaxes in the case of the Brahma-Mantra the rules laid down in others. Thus the Yogini Tantra forbids initia­tion by father—at any rate, as regards Shakti-Mantra—maternal uncle, and younger brother. Siddhas or adepts in the Mantra are exempted from the prohibition. Similarly, the Rudra-yamala Tantra, which also prohibits initiation of daughter by father, and states that the husband should not initiate his wife unless he be himself Mantra-siddha (adept), in which case he may initiate her, not as putrika, but as Shakti. The Bhairavi Tantra also permits initiation by the Guru in his own Mantra.              

³ Brahma-jnani.                4 Yatis.

TANTRA OF THE GREAT LIBERATION 45

remain as long as the Sun and Stars endure (152). 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 (153). As men by initiation in the Brahma-Mantra become freed of all sins, so, O Devi! also may they be freed by the worship of Thee (154).

End of Third Joyful Message, entitled “ Description of the. Worship of the Supreme Brahman.”