Mahanirvana Tantra

CHAPTER VIII

AFTER hearing of the various forms of Dharmma, Bhavani,¹ Mother of the worlds, Destructress of all worldly bonds. spoke again to Shankara (i). Shri Devi said:

I have heard of the different Dharmma, which bring happiness in this world and the next, and bestow piety,² wealth, fulfilment of desire, ward off danger, and are the cause of union with the Supreme³ (2). I wish now to hear of the castes⁴ and of the stages of life.⁶ Speak in Thy kindness, O Omnipresent One! of these, and of the mode of life which should be observed therein (3).

Shri Sadashiva said:

O Thou of auspicious Vows! in the Satya and other Ages there were four castes; in each of these were four^/ stages of life, and the rules of conduct varied according to the caste and stages of life.⁶ In the Kali Age, however, there are five castes—namely, Brahmana, Kshatriya, Vaishya, Shudra, and Samanya.⁰ Each of these five castes, O Great Queen!⁷ have two stages of life.⁸ Listen, then, Adye! whilst I narrate to Thee their mode of life,

·         Feminine of Bhava—a title of Shiva.

² Dharmma (see Introduction).     ³ Nirvvana. Varna (see Introduction).         ⁶ Ashrama (see Introduction),

⁸ The ordinary division is into the first four castes. The Tantra adds a fifth—Samanya—which means common, or low-born. The new caste is not based on any essential difference, but is a hybrid from the others.                          ^ Maheshvari.

⁸ I.e., Garhasthya and Sannyasa. The first Brahmacharyya and the third Vanaprastha are abrogated, owing to the strictness of their rules and the conditions they involve. The latter does not exist, and the morally and physically weak and fallen beings of the Kali Age are incapable of observing the former. 158

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rites, and duties¹ (4-6). I have already spoken to Thee of the incapacity of men born in the Kali Age. Unused as they are to penance,² and devoid of learning in the Vedas, short-lived, and incapable of strenuous effort,³ how can they endure bodily labour? (7).

O Beloved! there is in the Kali Age no Brahma-charya⁴ nor Vanaprastha.⁴ There are two stages only, Grihastha and Bhikshuka⁶ (8). O Auspicious One! in the Kali Age the householder⁶ should in all his acts be guided by the rules of the Agamas.⁷ He will never attain success ⁸ by other ways 9° (9). And, O Devi! at the stage of the mendicant¹⁰ the carrying of the staff is not permitted, since, O Thou of Divine Knowledge!^u both that and other practices are Vedic¹² (10). In the Kali Age, O Gentle One! the adoption of the life of an Avadhuta,¹³ according to the Shaiva rites,¹⁴ is in the Kali Age equivalent to the

¹ Dharmma (see Introduction).            ² Tapas.

³ I.e., such performances as involve great physical labour beyond the capacity of the weaklings of the Kali Age.

⁴ See Introduction.       ^B Householder and mendicant.

^B Griha-stha.              ⁷ I.e., the Tantras.          ⁸ Siddhi.

⁹ I.e., by following Vedic or Smartta rites.

¹⁰ Bhikshuka.                          ^u Tattva-jna.

¹² Shrauta-sangskriti. Shrauta is the adjective derived from Shruti (the Vedas), and Sangskriti, or Sangskara, are the purificatory cere­monies of the twice-born castes. The Tantra thus further emphasizes the degeneracy of the Kali Age, since even in those two stages (ash­ramas) which are prescribed during its continuance there is a dispensa­tion from rites which 1 he men of that Age are incapable of observing.

¹³ Literally, shaken off, cast aside, washed off, one who has separated from the world. An Avadhuta has been thus denned:

Yo vilanghyashraman varnan atmanyeva sthitah puman,,

Ati-varnashrami yogi Avadhutah sa uchyate. A man who is above both caste and stage of life (ashrama), and ever contemplating the Supreme Soul only, be is called Avadhuta. The Brahmana must study, teach, give and take alms, worship and perform worship for others. The Avadhuta, if a Brahmana, however, does not follow these injunctions, or, if he is a Kshatriya or Vaishya, the duties laid down for other castes (see Introduction).

¹⁴ Shaiva-Sangskara—i.e., purificatory ceremonies according to the Shaiva rites. I.e., in the Kali Age the broad principles are to be found in the rules of the Shaivas, though there must be differences of ritual in the different sects and castes.

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entry into the life of a Sannyasin¹ (ii). When the Kali Age is in full sway, the Vipras² and the other castes have equal right to enter into both these stages of life (12). The purificatory rites of all are to be according to the rules ordained by Shiva, though the particular practices of the Vipras² and other castes vary (13).

A man becomes a householder the moment he is born. It is by Sangskara³ that he enters upon any of the other stages of life.⁴ For this reason, O Great Queen!⁶ one should first be a householder, following the rules of that mode of life (14). When, however, one is freed of worldly desires by the knowledge of the Real,⁰ it is then that one should abandon all and seek refuge in the life of an ascetic⁷ (15). In childhood one should acquire know­ledge; in youth, wealth and wife. The wise man in middle age will devote himself to acts of religion, and in his old age he should retire from the world (16).

No one should retire from the world who has an old father or mother, a devoted and chaste wife, or young and helpless children⁸ (17). He who becomes an ascetic, leaving mothers,⁹ fathers,¹⁰ infant children, wives, agnates and cognates,¹¹ is guilty of a great sin (18). He who becomes a mendicant without first satisfying the need of his own parents and relatives is guilty of the sins of killing his father and mother, a woman, and a Brah­mana¹² (19). The Brahmanas and men of other castes should perform their respective purificatory rites accord-

¹ One who adopts sannyasa—renunciation; an ascetic. ‘ Brahmanas. ³ See Introduction.

* I.e., marrying and living the ordinary life of society is the usual

destiny of man. It is his exertions and merit which determine the

possibility of his entrance into other ashramas.

⁶ Maheshvari.         ^B Tattva-jnana.         ⁷ Sannyasin. ⁸ Before renouncing the world the Avadhuta must take care to see

that no one sur~fers by such renunciation.

·         I.e., the Mother and all who occupy the same place as the Mother —e.g.. Aunt.            ¹⁰ See last note—e.g.. Uncle. ¹¹ I.e, the helpless and dependent on him.

** These are called Maha-patakas, “ great sins.”

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ing to the ordinances laid do\~ i by Shiva. This is the rule^l in the Kali Age (20).

Shri Devi said:

O Omnipresent One! tell Me what is the rule of life¹ for the householder and mendicant, and what are the purificatory rites² for the Vipras³ and other castes (21).

Shri Sadashiva said:

The state of an householder is for all the descendants of Manu⁴ the first duty. I shall, therefore, first speak of it and do Thou listen to Me, O Lady of the Kaulas⁶ (22). A householder should be devoted to the contemplation of  Brahman and possessed of the knowledge of Brahman, a~.     uld consign whatever he does to Brahman (23). He   ^uld not tell an untruth, or practise deceit, and should ever be engaged in the worship of the Devatas and guests⁶ (24). Regarding his father and mother as two visible incarnate deities, he should ever and by every means in his power serve them ⁷ (25). O Shiva! O Parvati! if the mother and father are pleased, Thou too art pleased. and the Supreme Being⁸ is propitious to him (26). O Primeval One! Thou art the Mother of the Worlds, and the Supreme Brahmam  is the Father; what better religious act can there be than that which pleases You both? (27). According to their requirements, one should offer seats, beds, clothes, drink, and food to mother and

¹ Dharmma.    ² Sangskara (see Introduction)     ³ Brahmanas.

·         The representative man and father of the human race. There are fourteen mentioned in the Manu Smriti.              ⁸ Kaulini.

⁸ Atithi. Tithi is a lunar day, and the A-tithi is the stranger guest seeking shelter and a meal, who stays not longer than one tithi.

⁷ It is said:

Pita svargah pita dharmmah, pita hi paraman tapah, Pitari pritim apanne priyante sarvva-devatah.

I.e., Father is heaven, father is Dharmma, father is the highest tapas. When father is pleased, all Devas are pleased. But the mother is even more honoured. Garbha-dharana-poshabhyam Pitur Mata gariyasi— i.e.,. Mother is superior to father on account of her bearing and also nourish’,,~ the child. Also Janani janma-bhumish cha svargad api gariva    Mother and the land of one’s birth are superior to heaven it eif~. “ -                               ⁸ Para-brahman. II

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father. They should always be spoken to in a gentle voice, and their children’s demeanour should ever be agreeable to them. The good son who ever obeys the be­hests of his mother and father hallows the family (28-29). If one desires one’s own welfare, all arrogance, mockery, threats, and angry words should be avoided in the parents’ presence (30). The son who is obedient to his parents should, out of reverence to them, bow to them and stand up when he sees them, and should not take his seat with­out their permission (31). He who, intoxicated with the pride of learning or wealth, slights his parents, is beyond the pale of all Dharmma, and goes to a terrible Hell (32). Even if the vital breath were to reach his throat,¹ the householder should not eat without first feeding his mother, father, son, wife, guest, and brother² (33). The man who, to the deprivation of his elders and equals, fills his own belly is despised in this world, and goes to Hell in the next (34). The householder should cherish his wife, educate his children, and support his kinsmen and friends. This is the supreme eternal duty³ (35). The body is nourished by the mother. It originates from the father. The kinsmen, out of love, teach. The man, therefore, who forsakes them is indeed vile (36). For their’ ~’.ke should an hundred pains be undergone. With all o⁷ ‘s~ ability they should be pleased. This is the etern duty³ (37). That man who in this world turns his mind to Brahman and adheres faithfully to the truth is above all a man of good deeds, and knows the Supreme, and is blest in all the worlds (38). The householder should never punish his wife, but should cherish her like a mother. If she is virtuous and devoted to her husband, he should never forsake her even in times of greatest misfortune (39). The wise man, whilst his own wife is living, should never with wicked intent touch another

¹ I.e., even if he is about to die.

^a Uterine—Sodara, “ Born from the same womb.”

³ Sanatana Dharmma.

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woman, otherwise he will go to hell (40). The wise man should not, when in a private place, live and sleep or lie down close to other men’s wives. He should avoid all improper speech and braggart boldness in their presence (41). By riches, clothes, love, respect, and pleasing words should one’s wife be satisfied.  The husband should never do anything displeasing to her (42). The wise man should not send his wife to any festival, con­course of people, pilgrimage, or to another’s house, except she be attended by his son or an inmate of his own house¹ (43).

O Maheshvari! that man whose wife is both faithful and happy is surely looked upon as if he had performed all Dharmma, and is truly Thy favourite also (44). A father should fondle and nurture his sons until their fourth year, and then until their sixteenth they should be taught learning and their duties² (45). Up to their twentieth year they should be kept engaged in household duties, and thenceforward, considering them as equals, he should ever show affection towards them (46). In the same manner a daughter should be cherished and edu­cated with great care, and then given away with money and jewels to a wise husband³ (47).

The householder should thus also cherish and protect his brothers and sisters and their children, his kinsmen, friends, and servants (48). He should also maintain his fellow-worshippers,⁴ fellow-villagers, and guests, whether ascetics⁶ or others (49). If the wealthy householder does not so act, then let him be known as a beast, a sinner, and one despised in the worlds (50). The householder should

¹ Amatya—Friend, or counsellor.

² Charity, self-abnegation, self-control, truthfulness, beneficence, etc.

³ Vara (Bridegroom), from “ Vri “=” to adore,” because the bride’s father pays homage to him. Vara also means the “ Chosen One.” The Shastras say that the girl should be kept unmarried unless a qualified husband be secured.

·         Sva-dharmma-nirata, which, however, may also mean “ faithful to one’s own religious observances.”

·         Udasina—the indifferent, one free from all attachment.

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not be inordinately addicted to sleep, idling, care for the body, dressing his hair, eating or drinking, or atten­tion to his clothes (51). He should be moderate as to food, sleep, speech, and sexual intercourse, and be sincere, humble, pure,¹ free from sloth,² and persevering³ (52). Chivalrous to his foes, modest before his friends, relatives, and elders, he should neither respect those who deserve censure nor slight those who are worthy of respect (53). Men should only be admitted to his trust and confidence after association with them and observation of their nature, inclination, conduct, and friendly character (54). Even an insignificant enemy should be feared, and one’s own power⁴ should be disclosed only at the proper time. But on no account should one deviate from the path of duty⁵ (55). A religious man⁸ should not speak of his own fame and prowess, of what has been told him in secret, nor of the good that he has done for others (56). A man of good name should not engage in any quarrel with an unworthy motive,⁷ nor when defeat is certain, nor with those who are superior or inferior to himself (57). He should diligently earn knowledge, wealth, fame, and religious merit,⁸ and avoid all vicious habits,⁹ the

¹ Shuchi =Vahyabhyantara-shaucha-sampanna (Bharati)—i.e., should be outwardly and inwardly clean.

2 Daksha=Niralasya (Bharati).

³ Yukta =Udyogavan (Bharati).

·         Atma-bhava—i.e., one’s own intentions, power, resources, etc. Bharati says that the term equals sva-prabhava. According to the Amara-kosha, pra-bhava is the power arising from wealth or ability to inflict punishment.

⁵ Dharmma.                        ^e Dharmma-jna.

⁷ In Bhakta’s edition it is said: “ An unworthy quarrel should be avoided, even if victory is certain.” There is, however, an “ And “ (Cha). Tarkalangkara renders the verse thus: “ The man possessed of a proud name should not, even when victory is certain, engage in a dispute with his superior or inferior with an unworthy motive.”

8 Dharmma.

⁹ Vyasana.   Defined in the Amara-kosha, Vyasanam vipadi bhrangshe doshe kamaja-kopaje—i.e., calamity or disaster, fall or defeat, and vicious habits engendered by lust or anger, of which there are ten and eight kinds respectively. The last-mentioned meaning is

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company of the wicked, falsehood, and treachery¹ (58). Ventures should be undertaken according to the circum­stances and one’s condition in life, and actions should be done according to their season. Therefore, in everything that a man does he should first consider whether the circumstances and time are suitable² (59). The house­holder should employ himself in the acquisition of what is necessary and in the protection of the same. He should be judicious, pious, good to his friends. He should be moderate in speech and laughter, in particular in the presence of those entitled to his reverence⁸ (60). He should hold his senses under control, be of cheerful dis­position, think of what is good,⁴ be of firm resolve, attentive, far-sighted, and discriminating in the use of his senses⁶ (61).

The wise householder’s speech should be truthful, mild, agreeable, and salutary, yet pleasing, avoiding both self-praise and the disparagement of others⁸ (62). The man who has dedicated tanks, planted trees, built rest-houses on the roadside, or bridges, has conquered the three

applicable here. There are various kinds, such as excessive addiction to women, intoxicating drinks, gambling, hunting, etc. (see Kaman-dakiya-Nitisara, Chapter XI., verse 12). The term is a comprehensive one, and is sometimes used generally for all defects—sleeping in the day, over-addiction to dancing and singing, etc.

¹ Or unjust persecution of others.

³ It is a common saying that an action should only be undertaken after considering desha (place), kala (season), and patra (the party concerned in it).

³ The rules of etiquette amongst the ancient Hindus were rigorous, as amongst other races during the past age of manners. Yawning, loose speech, or postures were forbidden.

⁴ Which Bharati explains as meaning “ keep his thoughts fixed on the Shastras,” etc.

⁶ The senses are the doors through which the mind perceives the outer world. It should be cautious as to the objects with which it brings itself in contact, and not expose itself to temptation.

·         So it is said: Satyam bruyat priyam bruyat na bruyat satyam apriyam (Say what is true and pleasant, but not what is unpleasantly true); also, Hitam manohari cha durlabham vachah (Kiratarjuniya of Bharavi)—i.e., Rare is the word both salutary and pleasing.

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worlds¹ (63). That man who is the happiness of his mother and father, to whom his friends are devoted, and whose fame is sung by men, he is the conqueror of the three worlds (64). He whose aim is truth, whose charity is ever for the poor, who has mastered lust and anger,² by him are the three worlds conquered (65). He who covets not others’ wives or goods, who is free of deceit and envy, by him the three worlds are conquered (66). He who is. not afraid in battle nor to go to war when there is need, and who dies in battle undertaken for a sacred cause, by him the three worlds are conquered (67). He whose soul is free from doubts, who is devoted to and a faithful follower of the ordinances of Shiva, and remains under My control, by him the three worlds are con­quered (68). The wise man who in his conduct with his fellow-men looks with an equal eye upon friend and foe, by him are the three worlds conquered (69). O Devi! purity is of two kinds, external and internal. The dedication of oneself to Brahman is known as internal purity (70), and the cleansing of the impurities of the body by water or ashes, or any other matter which cleanses the body, is called external purity (71).

O Dearest One! the waters of Ganga, or of any other river, tank, pond, well, or pool, or of the celestial Ganga, are equally purifying⁸ (72). O Thou of auspicious Vows! the ashes from a place of sacrifice and cleansed earth. are excellent, and the skin of an antelope and grass are as purifying as earth (73). O Auspicious One!⁴ what need is there to say more about purity and impurity? What-

·         By pleasing others the Paramatman, who is in all, is pleased. When any of these acts is done, it is accompanied by the Pratishtha ceremony. The tree, pond, etc., arc dedicated to the Deity, and the consecrated object becomes public property. Public utility is served and religious merit is acquired by the dedication.

^a The first two of the six sins—Kama, Krodha, Lobha, Moha, Mada, Matsaryya.

³ I.e., Water everywhere is as purifying as that of the sacred Ganges, which cleanses of sin. The celestial Ganges is Mandakini, or the Milky Way.                                  « Shiva.

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ever¹ purifies the mind that the householder may do (74). Let there be external purification upon awakening from sleep, after sexual intercourse, making water, voiding the bowels, and at the close of a meal, and whenever dirt of any kind has been touched (75).

Sandhya, whether Vaidika or Tantrika,² should be performed thrice daily, and according as the worship³ changes so does its service⁴ (76). The worshippers of the Brahma-Mantra have performed their Sandhya when they have made japa of the Gayatri, realizing within themselves the identity of the Gayatri and Brahman⁶ (77). In the case of those who are not Brahma-wor­shippers, Vaidika Sandhya consists of the worship of and offering of oblations to the Sun⁸ and the recitation of the Gayatri (78).

O Gentle One! in all daily prayers⁷ recitation should be done one thousand and eight or a hundred and eight or ten times (79). O Devi! the Shudras and Samanyas⁸ may observe any of the rites proclaimed by the Agamas, and by these they attain that which they desire (80). The three times of performance (of Sandhya) are at sun­rise, at noon, and at sunset (81).

Shri Devi said:

Thou hast Thyself said, O Lord ‘ that when the Kali Age is in full sway for all castes, commencing with the Brahmanas, Tantrika rites are alone appropriate. Why,

¹ Whatever purifies the mind—manah-puta bhaved yena. This is a common expression used to signify anything which brings a feeling of satisfaction to the mind, a feeling that the thing is rightly done.

² Sandhya, the three daily (at Pratah, Madhyahna, Sayam) and obligatory ceremonies (see Introduction), which are either Vaidika (which again varies according to the Veda . ‘~owed) and according to the Tantrika ritual. ³ Upasana.

·         Puja. Both terms refer to worship, but  re the former term has reference to the Deva adored, and the lattel~ • the mode or material of the upasana. So the worship of Shiva i. Shiva-upasana, and his puja consists of special Mantras and special offerings, such as the leaf of the bael-tree, etc.

⁶ By the knowledge that the Gayatri proves the Brahman (Bharati).

^B Suryya.        ⁷ Ahnika-karma.        ⁸ See p. 158, note 6.

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then, dost Thou restrict the Vipras¹ to Vedic rites? It behoveth Thee to explain this fully to Me (82-83).

Shri Sadashiva said:

O Thou Who knowest the essence of all things, truly hast Thou spoken. In the Kali Age all observances bear the fruit of enjoyment and liberation when done according to the rites of the Tantras (84). The Brahma-Savitri,² though known as Vaidika, should be called Tantrika also, and is appropriate in both observances (85). It is, therefore, O Devi! that I have said that when the Kali Age is in full sway, the twice-born shall alone be entitled to the Gayatri, but not the other Mantras⁸ (86). In the Kali Age the Savitri⁴ should be said by the Brah­manas, preceded by the Tara,⁶ and by the Kshatriyas and Vaishyas, preceded by the Kamala⁶ and Vagbhava⁷ Vijas respectively (87). In order, O Supreme Devi! that a distinction may be drawn between the twice-born and the Shudras, the daily duties⁸ are directed to be preceded by Vaidika Sandhya⁹ (88). Success, however, may also be attained by the mere following of the ordinances of Shambhu.¹⁰ This is verily true, and I repeat it is true and very true, and there is no doubt about it (89). O Adored of the Devas! even if the stated time for the saying of the daily prayer is past, all who desire emancipation and are not prevented by sickness or weakness should

¹ Brahmanas. ^a I.e., The Vaidika Gayatri:

Om bhur bhuvah svah: Tat savitur varenyam bhargo devasya dhimahi:

Dhiyo yo nah prachodayat. (See Introduction.)

³ The Hangsa-vati and other Vaidik Mantras have been included in the Tantras, but the privilege of the twice-born to the Gayatri is retained.                                « I.e., Brahma-Gayatri. ^B Om, or Ong.          s~ I.e., Shring.          7 i. e. Aing. ⁸ Ahnika-karma. ‘ When one says of another that he is at his “Ahnika,” it is understood that the latter is saying his prayers or doing bis puja.

·         I.e., only the first three castes are entitled to the Vaidika Sandhya. ¹⁰ I.e.. the Tantrika ritual ordained by Shiva,

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say, “Ong the Ever-existent Brahman”¹ (90). The seat, clothes, vessels, bed, carriages, residence, and house-hold furniture of the worshipper should be as clean as possible (91). At the close of the daily prayers the house­holder should keep himself occupied with household duties or the study of the Vedas; he should never remain idle (92). In holy places, on holy days, or when the Sun or Moon is in eclipse,² he should do inward recitation,³ and give alms, and thus become the abode of all that is good (93).

In the Kali Age life is dependent on the food that is eaten,⁴ fasting is therefore not recommended;⁶ in lieu of it, the giving of alms is ordained (94). O Great Queen!^e in the Kali Age alms are efficacious in the accomplish­ment of all things. The proper objects of such alms are the poor devoted to meritorious acts (95). O Mother!⁷ the first days of the month, of the year, of the lunar half-months,⁸ the fourteenth day of the lunar half-month,⁸ the eighth day of the light half of the lunar month,¹⁰ the eleventh day¹¹ of the lunar half-month,¹² the new moon, one’s birthday, the anniversary of one’s father’s death, and days fixed as those of festivals, are holy days (96-97).

The River Ganges and all the great Rivers, the house of the religious Teacher, and the places of the Devas¹³ are holy places. But for those who, neglecting the study of the Veda, the service of mother and father, and the protection of their wife, go to places of pilgrimage, such

‘ Ong tat sat Brahma.

² When the Moon or Sun are devoured by Kahu. One of the names of the latter is Bhu-chhaya (Earth-Shadow), which shows that the ancients were not so foolish in this respect as some suppose them to have been.                             ³ Japa.

·         The reference here is to the belief that in the Satya Yuga the vital functions were dependent on the brain, in the Treta Age on the bones, in the Dvapara on the blood, and in the Kali Age on food.

⁶ Fasting is not prohibited, and those may do so who can.

⁸ Maheshvari.          ⁷ Ambika.               ⁸ Paksha.

⁹ Chaturdashi.         ^l0 Shuklashtami.          » Ekadashi. ¹² Amavasya.           ^l3 Devata-kshetra.

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holy places are changed to hell (98-99). For women there is no necessity to go on pilgrimage, to fast, or to do other like acts, nor is there any need to perform any devotion except that which consists in the service of their husband (100). For a woman her husband is a place of pilgrim­age, the performance of penance, the giving of alms, the carrying out of vows, and her spiritual teacher. Therefore should a woman devote herself to the service of her husband with her whole self (101). She should ever by words and deeds of devotion act for the pleasure of her husband, and, remaining faithful to his behests, should please his relations and friends (102).

A woman whose husband is her vow¹ should not look at him with hard eyes, or utter hard words before him. Not even in her thought should she do anything which is displeasing to her husband (103). She who by body, mind, and word, and by pleasant acts, ever pleases her husband, attains to the abode of Brahman (104). Re­maining ever faithful to the wishes of her husband, she should not look upon the face of other men, or have con­verse with them, or uncover her body before them (105). In childhood she should remain under the control of her parents, in her youth of her husband, and in her old age of the friends and relatives of her husband. She should never be independent² (106).

A father should not marry his daughter if she does not know her duty to a husband and how to serve him, as also the other rules³ of woman’s conduct (107).

Neither the flesh of human beings, nor the animals resembling them,⁴ nor the flesh of the cow, which is service­able in various ways, nor the flesh of carnivorous animals, nor such meat as is tasteless, should be eaten (108). O Auspicious One!⁶ fruits and roots of various kinds,

¹ Pati-vrata—i.e.. a chaste and dutiful wife.

² I.e., her own mistress, with none to guide and protect her. This is the text of Manu.

³ Dharmma. .* I.e.. apes, monkeys, etc.        ⁶ Shiva,

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whether grown in villages or jungles, and all that is grown in the ground, may be eaten at pleasure (109).

Teaching and the performance of sacrifices are the proper duties of a Brahmana. But if he be incapable of these, he may earn his livelihood by following the pro­fession of a Kshatriya or Vaishya (no). The proper occupation of a Rajanya¹ is that of fighting and ruling. Put if he be incapable of these, he may earn his liveli->io~.,  by following the profession of a Vaishya or Shudra (iii). If a Vaishya cannot trade, then for him the following of the profession of a Shudra involves no blame. For a Shudra, O Sovereign Queen!² service is the pre­scribed means of livelihood (112). O Devi! members of he Samanya⁸ class may for their maintenance follow all ) occupations except such as are specially reserved for the Brahmana (113). The latter, void of hate and attachment,⁴ self-controlled, truthful, the conqueror of his senses, free of envy and all guile, should pursue his own avoca­tions (114). He should ever be the same to, and the well-wisher of, all men, and teach his well-behaved pupils as if they were his own sons (115). He should ever avoid falsehood, detraction, and vicious habits,⁶ arrogance, friendship for low persons, the pursuit of low objects, and “the use of language which gives offence (116). Where  peace is possible, avoid ‘ ~Ar.⁰ Peace with honour is •• excellent. O Adorable Face!⁷ for the Rajanya it should be either death or victory in battle (117). A man of the

¹ Kshatriya.        ² Parameshani.        ³ Vide p. 158, note 6. * Nirmama. Mama, or Mama-ta, is a sense of “ Mineness,” attach­ment to self, to one’s property, etc.

^B Vyasana (see p. 164, note 9). Manu enumerates ten evil habits as arising from pleasure, and eight from anger. Under the first head are:

hunting, gambling, sleeping in the daytime, gossip, women, intoxicants, dancing, singing, instrumenta music, and idle roaming; and under the second: slander, violence, insidious injury, envy, detraction, unjust seizure of property, violent language, and assault. The word trans­lated as “ falsehood” (mithyalapa) in the text may also mean “ frivolous conversation.”

⁶ The Sanskrit may also mean, “ Desire for war when there is peace is blameworthy.”                               ⁷ Varanana.

172 TANTRA OF THE GREAT LIBERATION.

kingly caste should not covet the wealth of his subjects, or levy excessive taxes, but, being faithful to his promises, he should ever in the observance of his duty¹ protect his subjects as though they were his own children (118). In government, war. treaties, and other affairs of State the King should take the advice of his Ministers (119). War should be carried on in accordance with Dharmma.² Rewards and punishments should be awarded justly and in accordance with the Shastras. The best treaty should be concluded which his power allows (120). By stratagem ⁸ should the end desired be attained. By the same means should wars be conducted and treaties concluded. Vic­tory, peace, and prosperity follow stratagem (121). He should ever avoid the company of the low, and be good to the learned. He should be of a calm disposition, judicious of action in time of trouble, of good conduct, and reasonable in his expenditure (122).

He should be an expert in the maintenance of his forts, well trained in the use of arms. He should ever ascertain the disposition of his army, and teach his soldiers military tactics (123). O Devi! he should not in battle kill one who is stunned, who has surrendered his arms, or is a fugitive, nor those of his enemies whom he has captured, nor their wives or children (124). Whatever is acquired either by victory or treaty should be distributed amongst the soldiers in shares according to merit (125).

The King should make known to himself the character and courage of each of his warriors, and if he would care for his interests he should not place a large army under the command of a single officer (126). He should not put his trust in any single person, nor place one man in charge of the administration, nor treat his inferiors as equals, nor be familiar with them (127). He should be very learned, yet not garrulous; full of knowledge, yet anxious to learn; full of honours, yet without arrogance. -In awarding both reward and punishment he should be

·         Dharmma (vide Introduction).  ^a See Introduction. ³ Upaya

TANTRA OF THE GREAT LIBERATION 173

discriminating (128). The King should either himself or through his spies watch his subjects, kinsmen, and ser­vants (129). A wise master should not either honour or degrade anyone in a fit of passion or arrogance and without due cause (130). Soldiers, commanders, minis­ters, wife, children, and servitors he should protect. If guilty, they should be punished according to their deserts (131). The King should protect, like a father, the insane, incapable, children and orphans,¹ and those who are old and infirm² (132). Know that agriculture and trade are the appropriate callings of the Vaishya. It is by agriculture and trade that man’s body is maintained (133). Therefore, O Devi! in agriculture and trade all negligence, vicious habits,³ laziness, untruth, and deceit should be avoided with the whole soul (134). Shiva! when both buyer and seller are agreed as to the object of sale and the price thereof, and mutual promises have been made, then the purchase becomes complete (135). O Dearest One! the sale or gift of property by one who is a lunatic, out of his senses,⁴ under age, a captive, or enfeebled by disease, is invalid (136). The purchase of things not seen is concluded by hearing the description thereof. If the article be found to differ from its descrip­tion, then the purchase is set aside (137). The sale of an elephant, a camel, and a horse is effected by the descrip­tion of the animal. The sale is, however, set aside if the animal does not answer its description (138). If in the purchase of elephants, camels, and horses a latent vice becomes patent within the course of a year from the date of sale, then the purchase is set aside, ‘but not after the lapse of one year (139). O Devi of the Kulas! the human body is the receptacle of piety, wealth, desires, and final liberation. It should therefore never be the subject of

¹ Mrita-bandhava, those whose protectors are dead.

² The text is Jvarabhibhuta, but probably should be read (and is so translated) as Jarabhibhuta, the latter being the adjective of Vriddha. But, read as in the original, the meaning would be “ stricken by disease.”

³ Vyasana (see p. 171, note 5).* E.g., by drink,.

174 TANTRA OF THE GREAT LIBERATION

purchase; and such a purchase is by reason of My com­mands invalid (140).

O Dear One! in the borrowing of barley, wheat, or paddy, the profit of the lender at the end of the year is laid down to be a fourth of the quantity lent, and in the case of the loan of metals one-eighth (141). In mone­tary transactions, agriculture, trade, and in all other transactions, men should ever carry out their under­takings. This is approved by the laws¹ (142). A servant should be skilful, clean, wakeful, careful and alert, and possess his senses under control (143) • He should, as he desires happiness in this and the next world, regard his master as if he were Vishnu Himself, his master’s wife as his own mother, and respect his master’s kinsmen and friends (144). He should know his master’s friends to be his friends, and his master’s enemies to be his enemies, and should ever remain in respectful attendance upon his master, awaiting his orders (145). He should carefully conceal his master’s dishonour, the family dissensions, anything said in private or which would disgrace his master (146). He should not covet the wealth of his master, but remain ever devoted to his good. He should not make use of bad words or laugh or play in his master’s presence (147). He should not, with lustful mind, even look at the maidservants in his master’s house, or lie down with them, or play with them in secret (148). He should not use his master’s bed, seat, carriages, clothes, vessels, shoes, jewels, or weapons (149). If guilty, he should beg the forgiveness of his master. He should not be forward, impertinent, or attempt to place himself on an equal footing with his master (150).

Except when in the Bhairavi-chakra² or Tattva-chakra,³ persons of all castes should marry in their caste accord­ing to the Brahma form,⁴ and should eat with their own

Shastras.             3 See p. 175.             3 See p. 175. -* There are eight forms of marriage, of which the Brahmodvaha is that most generally adopted.

TANTRA OF THE GREAT LIBERATION 175

caste people (151). O Great Queen 1 in these two circles,¹ however, marriage in the Shaiva form is ordained,² and as regards eating and drinking, no caste distinctions exist (152).

Shri Devi said:

What is the Bhairavi-chakra, and what is the Tattva-chakra? I desire to hear, and it kindly behoves Thee to speak of them (153).

Shri Sadashiva said:

O Devi! in the ordinances relating to Kula worship I have spoken of the formation of circles³ by the excellent worshippers at times of special worship (154). O Dear One! there is no rule relating to the Bhairavi-chakra. This auspicious circle may at any time be formed (155). I will now speak of the rites relating to this circle, which benefits the worshippers, and in which, if the Devi be worshipped. She speedily grants the prayers of Her votaries (156).

The Kulacharyya⁴ should spread an excellent mat in a beautiful place, and, after purifying it with the Kama⁶ and Astra⁸ Vijas, should seat himself upon it (157). Then the wise one should draw a square with a triangle in it with either vermilion or red sandal wood paste, or simply water (158). Then, taking a painted jar, and smearing it with curd and sun-dried rice, and placing a vermilion mark on it, let him put a branch or leaves and fruit upon it⁷ (159). Filling it with perfumed water whilst uttering the Pranava, the worshipper should place it on the

¹ I.e., the Bhairavi and Tattva-chakra.

³ In other Tantras it is said that in Shaiva marriage a Brahmana marry a woman of all the classes, a Kshatriya can marry all classes ~<t a Brahmana, a Vaishya all classes except Brahmana and Ksha-\ Shudra may marry a Shudra or Samanya, a Samanya may ‘~mBnya alone (ed. Bhakta, p. 338).         3 Chakra. ~itructor in Kula worship versed in the Tantrika Mantras .~knowledge of the Brahman.

~aing.” -                        6 I.e., “ phat” a mango twig with leaves and a cocoa-nut is placed on the ~s jar.

176 TANTRA OF THE GREAT LIBERATION

Mandala,¹ and exhibit before it lights and incense-sticks (160). The jar should then be worshipped with two fragrant flowers. Ishta-devata ² should be meditated upon as being in the jar. The ritual should be according to the shortened form (161). Listen, O Adored of the Im­mortals! whilst I speak to Thee of the peculiar features of this worship. There is no necessity of placing the wine-cups for the Guru and others (162). The worshipper should then take such of the elements of worship as he wishes,³ and place them in front of himself. Then, puri­fying them with the Weapon Mantra,⁴ let him gaze upon them with steadfast eyes (163).

Then, placing scent and flowers in the wine-jar, let him meditate upon the Ananda-Bhairava and Ananda-Bhairavi⁸ in it (164).

dhyana.

He should meditate upon the Blissful Devi as in the first bloom of youth, with a body rosy as the first gleam of the rising Sun. The sweet nectar of Her smiles illumines Her face as beautiful as a full-blown lotus. Decked with jewels, clad in beauteous coloured raiment, delighting in dance and song,⁶ She with the lotus of Her hands makes the signs which confer blessings and dispel fears (165-166).

After thus meditating on Blissful Devi,⁷ let the worshipper thus meditate upon the Blissful Bhairava (167).

¹ I.e., the square and triangle referred to in verse 158, which is ordinarily perfumed with camphor.               . ³ The special deity of the worshipper.

³ I.e., such Tattvas as one prefers if all cannot be had. but* should be the first (Wine) and one of the Shuddhis.

⁴ “Phat.”                            ⁶ Vide p.99; note4. ⁸ The Shakti should be versed in all the Arts (Kala). sixty-four of these—learning, singing, dancing, playin kissing, embracing, collecting flowers, etc. (see Raghu-vang verse 67). ⁷ Ananda-mayi.

TANTRA OF THE GREAT LIBERATION 177

dhyana.

I meditate upon the Deva Who is white as camphoi~ Whose eyes are large and beautiful like lotuses, the lusti~ of Whose body is adorned with celestial raiments ar~ jewels, Who holds in His left hand the cup of nectar and in the right a ball of Shuddhi² (168).

Having thus meditated upon Them both, and think~” of them in a state of union³ in the wine-jar, the w~ shipper should then worship Them therein. With Man beginning with the Pranava and ending with Nan the names of the Devata being placed between,⁴ with perfui~.ie and flower, let him then sanctify wine (169).

The Kula worshipper should sanctify the wir~ repeating over it the Pashadi-trika-vija⁶ a hundred eight times (170). When the Kali Age is in full in the case of the householder whose mind is ~e engrossed with domestic desires, the three sweets,~ be substituted in the place of the first element of (wine) (171). Milk, sugar, and honey are tr~ sweets.⁸ They should be deemed to be the image and as such offered to the Deity (172). Those Ix~ Kali Age are by their nature weak in intellect, minds are distracted by lust. By reason of thi~ not recognize the Shakti to be the image of tl~ (173). Therefore, O Parvati! for such as these~ be, in place of the last element of worship (sexi

¹ Wine.

; ^a Shuddhi-Gutika—that is, a ball of purified Shuddhi. ] ³ Samarasya, which means identity, or in the ordinar union.

·         The Mantra would thus be: Ong Ananda-Bhairava Ong Ananda-Bhairavyai Namah.

^s I.e., the Mantra, consisting of three Vijas, beginni~      • . or Ang—“ Ang Hring Krong: Svaha.”

·         Madhura-traya (see Introduction).

⁷ Sva-bhavat kali-janmanah kama-vibhranta-c Tadrupena na jananti Shakting samanya-bu~

178 TANTRA OF THE GREAT LIBERATION

meditation upon the lotus-feet of the Devi and the inward recitation of their¹ Ishta-mantra² (174).

Therefore such of the elements of worship as have been obtained should be consecrated by the recitation ‘~er each of them of the same Mantra one hundred times. 75). Let the worshipper, with closed eyes, meditate on them as suffused by Brahman,³ then offer them to ~li, and, lastly, eat and drink the consecrated elements 5). 0 Gentle One!⁴ this is the Bhairavi-chakra, which lot revealed in the other Tantras. I have, however, ten before Thee of it. It is the essence of essences, more excellent than the best (177). Parvati! in Bhairavi-chakra and Tattva-chakra the excellent wor-‘  ~~er should be wedded to his Shakti, according to the prescribed by Shiva⁶ (178). The Vira⁶ who with-   marriage worships by enjoyment of Shakti⁷ is, it doubt, guilty of the sin of going wit’ another wife⁸ (179). When the Bhairavi-chakra   as been

the members thereof are like the      of the ~orn; but when the circle is broken; i; y revert their own respective castes (180). ln this circle no distinction of caste nor impurity of food.” ~ic worshippers in the circle are My image; there ‘~ubt of that (181). In the formation of this re is no rule as to time or place or question as tp

~eshang pratimdhau shesha-tattvasya Parvati I          i lang Devyah padambhoje sveshta-mantra-japas tatha.   i Mantra given at initiation. Here it is the Kalika Mantra  Kring, Adyakalikayai namah (see Introduction).:

~naya.* Bhadre.

2 of Shaiva wife and her children, see Chapter IX., verse

·         uction. The worshipper in whom the Rajo -guwa pre (or whom worship must be in the Virachara form. I.

~inayang virah shakti-sevang samacharan •~gaminang papang prapnuyannatra sangshayah. ~lere is nothing to be considered Uchchhishta. Thi d left on the plate of a person after he has finishes ..savings are considered impure.

TANTRA OF THE GREAT LIBERATION 179

fitness.¹ The necessary articles may be used by whomso­ever they may have been brought (182). Food brought from a long distance, whether it be cooked or uncooked,² whether brought by a Vira³ or a Pashu,⁴ becomes pure immediately it is brought within the circle (183).

While the circle is being formed, all dangers flee in con­fusion, awed by the Brahmanic ⁶ lustre of its heroes (184). Upon the mere hearing that a Bhairavi circle has been formed at any place, fierce Pishachas, Guhyakas, Yakshas, and Vetalas⁶ depart afar off in fear (185). Into the circle come all the holy places,⁷ the great and holy places,⁸ and with reverence Indra⁹ and all the Immortals (186). Shiva! the place where a circle is formed is a great and holy place, more sacred than each and all the other holy places. Even the Thirty¹⁰ desire the excellent offerings¹¹ made to Thee in this circle (187). Whatever the food be, whether cooked or uncooked, and whether brought by a Mlechchha,¹² Chandala,¹⁸ Kirata14 or Huna, 15 it becomes pure as soon as it is placed in the hand of a Vira¹⁶ (188). By the seeing of the circle and of the wor­shippers therein, who are but images of Myself, men infected with the taint of the Kali Age are liberated from

¹ Patra-vicharana.

² Pakka, a-pakka, which also means ripe or unripe, here means cooked or uncooked. Cooked food should not be taken from the place where it has been cooked; if so, it becomes impure.

³ See Introduction.

4 See Introduction. Cooked food should not be touched by a lower caste; if so, it becomes impure. But the rule does not apply to un­cooked food.

⁸ Brahma-tejas. The word Brahmanic is here to be understood in its primary meaning, “ Brahma janati sa Brahmanah “—i.e., he who

knows the Brahman is a Brahmana, and not as signifying the Brahmana caste.

⁶ See p. 27, note a.      ⁷ Tirtha—Shrines, places of pilgrimage. ⁸ Maha-tirtha.          9 King of the Celestials. ¹⁰ Tri-dasha—i.e., with Brahma, Vishnu, Shiva, the thirty-three Devas—viz., twelve Adityas, eight Vasus, eleven Rudras, and two Ashvins.                 ¹¹ Naivedya.            ^la Non-aryyan. ^M See p. 36, note 3.     ¹⁴ Untouchables, living by hunting. “ Hun.* 16 See Introduction.

180 .TANTRA OF THE GREAT LIBERATION ^;

/

the bonds of the life of a Pashu¹ (189). When, however, the Kali Age is in full sway, the circle should not be con­cealed. The Vira should at all places and at all times practise Kula² rites and make Kula worship (190).

In the circle all distinction of caste, frivolous talk, levity, garrulity, spitting, and breaking wind should be avoided (191). Such as are cruel, mischievous, Pashu,⁸ sinful, atheists, blasphemers of Kula doctrine, and calum­niators of the Kula⁴ Scriptures, should not be allowed into the circle (192). Even the Vira⁶ who, induced by affection, fear, or attachment, admits a Pashu¹ into the circle falls from his Kula² duty, and goes to hell (193). All who have sought refuge in the Kula Dharmma, whether Brahmanas, Kshatriyas, Vaishyas, Shudras, or Samanyas, should ever be worshipped like Devas (194). • He who, whilst in the circle, makes, from pride, dis­tinctions of caste, descends to a terrible hell, even though he should have gone to the very end of the Vedanta⁸ (195). How within the circle can there be any fear of sin for Kaulas,² who are good and pure of heart, and who are manifestly the very image of Shiva? (196). Vipras⁷ and others who are followers of Shiva⁸ should, so long as they are within the circle, follow the ordinance of Shiva⁹ and the observances prescribed

by Him¹⁰ (197). Without the circle each should follow his own calling

according to his caste and stage of life,¹¹ and should dis­charge his duty as a man of the world (198). One Japa¹² made by a devout13” man, when seated within the circle,

¹ See, Introduction. Man is liberated from the bonds which bind his.

humanity to the animal element in him.

³ Tantrika rites of the Kaula form.     ³ See Introduction.

•     See note 2, ante.                      ^s Tantrika of the Vira class.

•     I.e., even though he be a master of Vedantic doctrine.

t See p. 9, note 7. 8 Shiva-margin, he who follows the mode of life and worship ordained.

by Shiva.                               ⁹ Shiva-shasana.

* » Shambhavachara.     ^u Ashrama, ^la See Introduction.

* » Sudhi (Su=good; dhi=intellect), or Wise.

TANTRA OF THE GREAT LIBERATION 181

i

bears the fruit attainable by the performance of a hundred Purashcharana¹ and by Shavasana, Mundasana, and Chitasana² (199). Who an describe the glory of the Bhairavi-chakra? Its formation, though but once only, frees of all sins (200). The man who for six months worships in such a circle will become a King: he who so worships for a year become the conqueror of death,’ and by the daily performance ~’fl such worship he attains to Nirvvana (201).         ‘;,

What is the need, O Kalika . of saying more? Know this for certain: that for the attainment of happiness in this or the next world there is only the Kula-dharmma, and no other (202). When the Kali Age is dominant and all religion is abandoned, even a Kaula⁴ merits hell by concealment of the Kula-dharmma⁴ (203).

I have spoken of the Bhairavi circle, which is the sole means of attaining enjoyment and final liberation. I will now speak to Thee, O Queen of the Kaulas! of the Tattva circle. Do Thou listen (204) 1

The Tattva circle is the ‘    of all circles. It is also called the celestial circ* .^b Only worshippers who have attained to a knowledge of Brahman⁸ may take part in it (205). Only those servants of the Brahman⁷ may take part in this circle who have attained to know­ledge of Brahman,⁸ who are devoted to Brahman,⁹ pure of heart, tranquil, devoted to the good of all things, who are unaffected by the external world,¹⁰ who see no differ­ences, but to whom all things are the same,¹¹ who are

¹ See Introduction.

² These are particular postures—on a corpse, on skulls, and funeral pyre respectively.

³ Mrityunjaya, a title of Shiva, me. a “ Conqueror of Death. “

·         See Introduction.                             ⁶ Divya-chakra.

·         Brahma-jna.       7 Brahmopa~ adU~.:      ⁸ Brahma-jna

• Brahma-tatpara—He to whom tho~.  Braman~ is his highest Aim.

^M Nir-vikara—Changeless.

^u Nirvikalpa—no distinction, to whom there is no longer “ I” and “ Thou,” “ I” and “ It,” but to whom all things are the Brahman.

\-

182 TANTRA OF THE GREAT LIBERATION

merciful, faithful to their vows,¹ and who have realized the Brahman ² (206-207).

O Knower of the Supreme Soul!³ only those who, possessing the knowledge of the Real,⁴ look upon this moving and motionless Existence as one with Brahman, such men are privileged to take part in this circle (208). They who regard everything in the Tattva circle as Brahman,⁶ they alone, O Devi, are qualified⁸ to take part therein (209). In the formation of this circle there is no necessity for placing the wine-jar, no lengthy ritual. It can be formed everywhere in a spirit of devotion to Brahman (210). O Dearest One! the worshipper of the Brahma-Mantra⁷ and a devout believer in Brahman should be the Lord⁸ of the circle, which he should form of other worshippers who know the Brahman⁹ (211). In a beautiful and clean place, pleasant to the worshippers, pure seats should be spread with beautiful carpets¹⁰ (212). There, O Shiva! the Lord of the circle should seat himself with the worshippers of Brahman, and have the elements of worship brought and placed in front of him (213). The Lord of the Circle should inwardly recite the Mantra, beginning with the Tara¹¹ and ending with the Prana-vija,¹² a hundred times, and then pronounce the following Mantra over the elements (214):

mantra.

The act of offering is Brahman. The offering itself is Brahman. The Fire is Brahman. He by whom the offering is made is Brahman. By him who is absorbed

1 Satya-sangkalpaka.        ^a Brahma.        ³ Tattva-jne. ⁴ Tattva-vid=Tattva-jna, or Brahma-jna (Knower of the Brahman).

⁶ Brahma-maya.                       ^e Tattva-chakrin.

⁷ Brahma-Mantra—Ong Sachchidekang Brahma.

⁸ That is, Chakreshvara.

·         That is, who have realized the identity of all things with Brahman. ¹⁰ Vichitra-Asana—Beautifully made or coloured.       ^u Om. “ That is, Hangsah—the Mantra “ Ong Hangsah.”

TANTRA OF THE GREAT LIBERATION 183

in the worship of Brahman is unity with Brahman attained¹ (2151.

All the elements should be purified by the inward ‘ ~ecitation of this Mantra seven or three times (216). Then, with the Brahma-Mantra,² making an offering of the food and drink to the Supreme Soul, he should partake thereof with the other worshippers, knowers of the Brahman (217). O Great Queen!³ there is no distinction of caste in the Brahma⁴ circle, nor rule as to place or time or cup.⁶ The ignorant who, through want of care, make distinctions of birth⁶ or caste⁷ go upon the down­ward path⁸ (218-219).  And therefore should those excellent worshippers, possessed of the knowledge that the Supreme Brahman pervades all things, perform the rites of the Tattva circle with every care for the attain­ment of religious merit, fulfilment of desire, wealth, and liberation⁸ (220).

Shri Devi said:

Lord! Thou hast ~token in full of the duties of the householder; it now shoves Thee kindly to speak of the duties appropriate to~ the ascetic life¹⁰ (221).

Shri Sadashiva sai .:

Devi! the stage of life of an Avadhuta¹¹ is in the Kali

* Brahmarpanang Brahma-havir Brahmagnau Brahmana hutam, Brahroaiva tena gantavyang Brahma-karmma-samadhina.

² That is, Ong sachchidekang Brahma. The words “ Brahmani arpanam astu “ are also added.                       ‘

³ Maheshani. That is, Tattva-chakra. ⁶ Patra (Tarkalangkara). It may also mean worthiness—that is, there~ is to be no distinction as to persons deserving, or undeserving, to take part in the chakra. The expression desha-kala-patra is very often used, and there it means the worth of the person one deals with.

⁶ Kula—family, or rank.

⁷ Varna.                               ⁸ Adhama Gati. ^B Dharmma, Aitha, Kama, Moksha (see Introduction).

¹⁰ Sannyasa.

¹¹ Avadhutashrama (Avadhuta+ Ashrama). Avadhuta=Ava+ dhu + kta= Shaken off, rejected; hence, one who has separated himself from the world (see p. 159, note 13, and Introduction). Ashrama hermitage, place of rest or refuge, also stage of life (see Introduction).

184 TANTRA OF THE GREAT LIBERATION

Age called Sannyasa. Now listen while I tell thee what should be done (222).                  ‘.

When an adept in spiritual wisdom has acquired the knowledge of Brahman, and has ceased to care for the things of the world, he should seek refuge in the life of an ascetic¹ (223). If, however, in order to adopt the life of a wandering mendicant, one abandons an old mother or father, infant children and a devoted wife, or help­less dependents, one goes to hell² (224). All, whether Brahmana, Kshatriya, Vaishya, Shudra, or Samanya, are equally entitled to take part in the purificatory cere­mony of the Kula ascetic³ (225).

After the performance of all the duties of a house­holder, and after satisfying all dependents,⁴ one should go forth from his house indifferent, free from desires, with all his senses conquered (226). He who wishes thus to leave his house should call together his kinsmen and friends, his neighbours and men of his village, and lovingly ask of them their permission (227). Having obtained it, and made obeisance to his Ishta-devata,⁶ he should go round his village, and then without attach­ment set forth from his house (228). Liberated from the bonds of household life, and immersed in exceeding joy,⁶ he should approach a Kula ascetic of divine knowledge, and pray to him as follows: (229)

“ O Supreme Brahman¹, all this life of mine has been spent in the discharge of household duties. Do Thou, O Lord! be gracious to me in this my adoption of the life of an ascetic “ (230).

¹ Sannyasashrama.

·         See Bhakta, p. 357.

³ Kulavadhuta-sangskara, or purificatory rites upon entra; ‘e into life of an Avadhuta.

·         Literally, persons outside the domestic circle.

⁸ The text has Para-devata, which literally means •’.he Supreme Deva (Brahman), but which is translated by Tars~; ~largkara as Abhishta-devata (or Ishta-devata), such Devata being to each worshipper his Supreme Devata.

< Paramananda, or in the Brahman who is Supreme Bliss.

 

TANTRA OF THE GREAT LIBERATION 185

The religious Preceptor¹ should thereupon satisfy him­self that the disciple’s duties as a householder have all been accomplished, and, on finding him to be meek and full of discernment, initiate him into the second stage (231). The disciple should then, with a well-controlled mind, make his ablutions and say his daily prayer, and then with the object of being absolved from the threefold de~ i due to them, worship the Davas, the Rishis,² and the Pit ‘ <³ (232).

By the Devas are meant Brahma, Vishnu, a~i Rudra, with their followers; by the Rishis 4 are mear~ Sanaka and others, as also the Devarshis⁴ and t~.   Brah­marshis⁴ (233).  Listen, whilst I now enum ~ite the ancestors⁶ which should be worshipped (2; .  The father, paternal grandfather, paternal great-greadfather, mother, the maternal grandfather, and other   in the ascending line, and the maternal grandmother i I others in the ascending line (235). Upon the dedicati~’  of one­self to the life of ~aii ascetic, the Devas and Ris~ . should be worshipped in the East, the paternal ancesti~ • in the South, the maternal ancestors in the West (236).   ~Spreading two seats on each of these sides, ~beginnir; ~>m the East, and invoking the Devas and others th~    ‘, they should there be worshipped⁶ (237). Having w~   lipped them in proper form, pindas⁷ should be offere~   ~> each of them separately according to the rules relatin~   ~ereto;

And then, with folded palms, let the disciple thefc   upplicate the Devas and Ancestors (238):

¹ Guru.                               » See Introduction ii. ³ Ibid. The threefold debt is that due to the Devas, ~-shis. and Pitris for protection, teaching, parentage; the fourth debt ~-lanushya) is that to men for their help. The first is discharged by ajna, the second by Brahma-charyya, the third by giving birth to cr~ dren, and, the fourth by the performance of the duties of the Ashrama

·         See Introduction. « Pitris.

·         That is, the Devas and Rishis in the East, the paternal Ancestors in the South, and the maternal Ancestors in the West. And each should be worshipped there separately.

⁷ Funeral cakes.

186 TANTRA OF THE GREAT LIBERATION

mantra.

O Fathers! O Mothers! O Devas! O Rishis! be you satisfied. Do you absolve me, about to enter upon the path of renunciation¹ from all debts² (239).

Having thus prayed to be free from all debts, bowing again and again, and being thus freed of all debts, he should perform his own funeral rites³ (240). The father and paternal grandfather and great-grandfather are one’s soul. In offering, therefore, the individual soul to the Supreme Soul, he who is wise should perform his own funeral rites (241). O Devi! sitting with his face to the North, and invoking the spirits of his ancestors⁴ upon the seats which he has prepared for them, he should, after doing them homage, offer the funeral cakes⁶ (242). In so offering he should spread kusha grass with its end towards the East,⁶ South,⁷ West,⁸ and towards the North for himself⁹ (243). After completior, according to the directions of the Guru, of the funeraln.1 rites, the seeker after emancipation should, in order to purify his heart inwardly, recite the following Mantra a hundred times

(244):                          ¹ mantra.:

Hring, let us worship the Three-eyed One¹⁰ whose fame is fragrant, the Augmenter of increase. May I, as the Urvaruka¹¹ is freed of its stalk, ‘~be liberated from death unto immortality (245).

¹ Gunatita-pada—literally, the life without at ributes.

·         Vide ante.                              ^3< Shraddha.

·         Who are his sva-rupa (Bharati).          ^B Pinda. •. • For the Devas and. Rishis. The Pindas are placed on the kusha

grass.                                            ‘

⁷ For the paternal Ancestors.      ^B For the maternal Ancestors. ‘ For his own shraddha, offering pinda to himself as dead.

¹⁰ Tryambaka, which, according to Tarkalangkara, means the Father of the three Devas—Brahma, Vishnu, and Rudra—though the Rig-Vidhana uses it as an equivalent of Mahadeva (see Ullasa, v., 210).

¹¹ A kind of cucumber (see as to Mantra, Wilson, Rig Veda, iv.,

130).

TANTRA OF THE GREAT LIBERATION 187

Then the religious Preceptor¹ should draw a figure² on the altar of a shape in accordance with the divinity about to be worshipped,⁸ and then place the jar on the altar and commence worship (246). Then the Guru, possessed of divine knowledge, should meditate upon the Supreme Spirit in the manner prescribed by Shambhu, and after worship place fire on the altar (247). The Guru should then offer unto the fire so sanctified the oblation according to the Sangkalpa,⁴ and then make his disciple perform the complete homa⁶ (248). He should first offer oblation with the Vyahritis, and then with the vital airs, prana, apana, samana, udana, vyana⁶ (249).

For the destruction of the false belief that the body, whether gross or subtle, is the Atma, the Tattva-Homa⁷ should be performed, uttering the following words:

mantra.

Earth, water, fire, air, ether, (then) scent, taste, vision, touch, sound, (then) speech, hands, feet, anus, and organ of generation, (then) ears, skin, eyes, tongue, and smell, (then) manas, buddhi, ahangkara, and chitta,⁸ (and lastly) all the functions of the senses and of life⁹ (250-253).

He should then say:

“ May they be purified;” (adding) “ May I be like unto the universal Chaitanya united with Hring.¹⁰ May I be

¹ Guru.                           ^a Mandala, or diagram. ³ That is, the shape of the figure will vary with the Devata wor­shipped.* See Introduction. ⁶ Sakalya Homa—the universal oblation, or sacrifice to Fire. ⁶ As to these, see Introduction. The Vyahriti are Bhuh, Bhuvah,

Svah.               7 Cf. Tattva-Shuddhi, Chapter VI., verse 53.

⁸ Constituting the mental self, or Antahkarana (see Introduction).

⁹ The twenty-four tattvas have been grouped under their different heads—(five) Prithivi, Salila, Vahni, Vayu, Akasha; (five) Gandha, Rasa, Rupa, Sparsha, Shabda; (five) Vak, Pani, Pada, Payu, Upastha;

(five) Shrotra, Tvak, Nayana, Jihva, Ghrana; (four) Manas, Buddhi, Chitta, Ahangkara.

¹⁰ Or Mula-prakriti. The union of Chit (Shiva) and Mula-Prakriti (Shakti).

188 TANTRA OF THE GREAT LIBERATION

like the Light beyond and above Rajo-guna,¹ and may I be free of the taint of ignorance “² (254).

Having consigned as oblations into the fire the twenty-four tattvas and the functions of the body, he who is now devoid of all action should consider his body as dead (255). Considering his body as dead and devoid of all function, and calling to mind the Supreme Brahman, let him take off his sacred thread (256). He, the pos­sessor of divine knowledge, should take it from his shoulder, uttering the

mantra. Aing Kling Hangsa.

Holding it in his hand while he recites the three Vyahritis~,² ending with Svaha, let him throw it steeped in ghee into the fire (257). Having thus offered the sacred thread as an oblation to the fire, he should, whilst uttering the Kama Vija,³ cut off his crown-lock⁴ and take and place it in the ghee⁶ (258).

mantra.

O Crown Lock! Daughter of Brahman! thou art an ascetic⁰ in the form of hair. I am now placing thee in the Purifying One.⁷ Depart, O Devi! I make obeisance to thee (259).

He should then, whilst uttering the Kama,⁸ Maya,⁹ Kurcha^¹⁰ and Astra¹¹ Vijas, ending with the word Svaha, make the Homa^lz sacrifice of that lock of hair in the well-sanctified fire (260). The Pitris, Devas, and Devarshis,¹³

¹ Viraja.

^a Vipapma, the “ Sin “ being avidya. This should be repeated at the end of each of the seven groups. The seven Lokas, which are the seven limbs of Pranava, are collectively called Maha-vyahriti. Homa, with the first three, is called Vyahriti Homa.

‘Kling.* See pp. 120, note i, 151, note 5.   ^s Clarified butter.

·         Tapasvini—feminine of Tapas-vin, one who has performed pen­ances. 7 Pavaka—i.e., Fire.

⁸ Kling.    » Hring,                        10 Hung. ^u Phat.    12 Shikha-Homa                  » See Introduction

TANTRA OF THE GREAT LIBERATION 189

as also all acts performed in the stages of life,¹ reside in that lock and have it as their support (261).

Therefore the man who renounces the crown-lock and sacred thread after the performance of the oblation be­comes one with Brahman (262). The twice-born enter the stage of an ascetic by renunciation of the crown-lock and sacred thread, and the Shudras and Samanyas by the renunciation of the crown-lock² only (263). Then he whose crown-lock and sacred thread have been thus removed should make obeisance to the Guru, laying him­self full length upon the ground. The Guru should then raise his disciple and say into his right ear: “ O wise one! thou art That.”³ “ Think within thyself that I am He⁴ and He is I.⁶ Free from all attachments⁸ and sense of self,⁷ do thou go as thou pleasest as moved thereto by thy nature “⁸ (264-265). The Guru, full of the knowledge of the Divine essence, should then, after removal of the jar and the fire, bow to the disciple, recognizing in him his own very self⁹ (266), and say: “ O Thou whose form is this Universe!¹⁰ I bow to Thee and to myself. Thou art ‘ That’ and ‘ That’ is Thou. Again I bow to thee.” (267).

The worshippers of the Brahma-Mantra, possessed of divine knowledge, who have conquered themselves, attain

i

·         Ashramas (see Introduction). Or “ previous stage,” if, as accord­ing to the Agama, there are now but two stages.

² These classes have no thread, which is worn by the “ twice-born “ only.

⁸ Tat tvam asi, the Maha-vakya or Great Word of the Upanishads. The Universal Soul which pervades the heaven and earth is the Prin­cipal Object indicated by the pronoun “ I,” and this “ I,” the human soul, is “ That,” the Universal Soul. And hence knowledge of the Deity is Atma-jnana, or knowledge of self. And so the Delphic oracle said, “ Know thyself.” (See the sixth chapter of Chhandogya Upanishad.)* Hangsah.                 ⁶ So’hang.

⁸ Nir-mama—literally, devoid of the sense of mineness.

⁷ Nir-ahangkara.            ⁸ Sva-bhava, which is now divine.

⁸ Atma-svarupa, which may also mean the very image of the Atma, or Brahman, which is the same thing, as both are the Atma. 10 Vishva-rupa.

190 TANTRA OF THE GREAT LIBERATION

the stage of an ascetic by cutting off the crown-lock with their own Mantra^l (268). What need is there for those purified by divine knowledge of sacrificial² or funeral⁸ rites or ritual worship?⁴ For they, acting as they please, are never guilty of any fault⁶ (269). The disciple, image of the absence of all contraries,⁸ desireless, and of tranquil mind, may, as he pleases, roam the earth, the visible image of Brahman (270). He will think of everything, from Brahma to a blade of grass, as the image of the existent one,⁷ and, oblivious of his own name and form, he will meditate upon the Supreme Soul in himself (271). Homeless, merciful, fearless, devoid of attachment, claiming nothing as his own, devoid of egoism, the ascetic will move about the earth (272). He is free of all pro­hibitions. He shall not strive to attain what he has not, nor to protect what he has. He knows himself. He is equally unaffected by either joy or sorrow. He is calm, the conqueror of himself, and free from all desires (273).

His soul is untroubled even in sorrow, desireless even in prosperity. He is ever joyful, pure, calm, indifferent, and unperturbed. He will hurt no living thing, but will be ever devoted to the good of all being. He is free from anger and fear, with his senses under control and with­out desire. He strives not for the preservation of his body. He is not obsessed by any longing (274-275). He will be free from grief and resentment, equal to friend and foe, patient in the endurance of cold and heat, and to him both honour and disgrace are one and the same (276). He is the same in good or evil fortune, pleased with whatsoever, without effort, he may obtain. He is

¹ That is, the Brahma-Mantra.      ^a Yajna.      ³ Shraddha.

·         Pujana. On the contrary, disjunctive knowledge is inherent in ceremonial ordinances.

^t Pratyavaya, from prati+ ava+ i=to go downwards; hence detri­ment, decrease, omission, fault, etc.

^B I.e; devoid of happiness and misery, etc.

⁷ Sat, or Brahman.

TANTRA OF THE GREAT LIBERATION 191

“beyond the three attributes,¹ of unconditioned mind,² free of covetousness, and (wealth) he will hoard not (277). He will be happy in the knowledge that, as the unreal universe exists dependent upon the Truth,³ so does the body depend upon the soul (278). He attains liberation by the realization that the soul is completely detached from the organs of sense, and is the witness of that which

is done ⁴ (279).

The ascetic should not accept any metal, and should avoid calumny, untruth, jealousy, all play with woman, and all discharge of seed (280). He should regard with an equal eye worms, men, and Devas. The religious mendicant should know that in everything he does, in that is Brahman (281). He should eat without making any distinction of place, time, person, or vessel, and whether from the hand of a Vipra⁶ or Chandala,⁸ or from any other person whatsoever (282). The ascetic, though passing his time as he pleases, should study the Scrip­tures relating to the Soul⁷ and in meditation upon the nature of That⁸ (283). The corpse of an ascetic should on no account be cremated. It should be worshipped with scents and flowers, and then either buried or sunk into water (284). O Devi! the inclination of those men

·         Nis-traigunya. Tri-guna, the three qualities of being are Sattva, Rajas, Tamas (see Introduction). The state of possession of the three qualities is Traigunya, and that of freedom from them Nis-traigunya.

² Nir-vikalpa, which, Bharati says, means here devoid of false imaginings. Vikalpa, according to Yoga-Sutra (i. 9), is a notion con­veyed by mere words, but of which, there is no corresponding real object.

3 Satya—that is, the Supreme Soul = Paramatma.

·         The intelligent man becomes aware that his soul is distinct from the body, and in no way dependent on it (see Chapter VIII., Part XII., of the Chhandogya Upanishad). And so, according to the Vedanta—­Atma sakshi chetah kevalo nirgunashcha—“ the soul is the single intelligent attributeless witness,” and is, to use Kantian phraseology, the cause of “ the synthetic unity of apperception.”

⁶ Vide p. 9, note 7. ⁰ Vide p. 36, note 3.

⁷ Adhyatma-Shastra, such as the Vedanta and its commentaries. . ⁸ Tattva—that is, Brahma-tattva.