Mahanirvana Tantra

CHAPTER XIV

SHRI DEVI said:

I am grateful to Thee, 0 Lord of Mercy! in that . Thou hast in Thy discourse upon the Worship of the Adya Shakti, spoken, in Thy mercy, of the mode of Worship of various other Devas (i).

Thou hast spoken of the Installation of a Movable Shiva-linga, but what is the object of installing an im­movable Shiva-linga, and what are the rites relating to the installation of such a Linga? (2).

Do Thou, 0 Lord of the Worlds! now tell Me all the particulars thereof; for say, who is there but Thee that I can honour by My questions anent this excellent subject? (3).

Who is there that is Omniscient, Merciful, All-knowing, Omnipresent, easily satisfied, Protector of the humble, like Thee? Who makes My joys increase like Thee? (4).”

Shri Sadashiva said:

What shall I tell Thee of the merit¹ acquired by the installation² of a Shiva-linga? By it a man is purified of all great sins, and goes to the Supreme Abode (5).

There is no doubt that by the installation of a Shiva-linga a man acquires ten million times the merit which is acquired by giving the world and all its gold, by the performance of ten thousand horse-sacrifices,⁸ by the digging of a tank in a waterless country, or by making happy the poor and such as are enfeebled by disease (6-7).

Kalika! Brahma, Vishnu, Indra, and the other Devas reside where Mahadeva is in His linga form (8).

* Mahatmya.          a Sthapana.          3 Ashva-medha. 334

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Thirty-five million known and unknown places of pil­grimage and all the holy places abide near Shiva. The land within a radius of a hundred cubits of the linga is declared to be Shiva-kshetra¹ (9-10).

This land of Isha² is very sacred. It is more excellent than the most excellent of holy places,³ because there abide all the Immortals and there are all the holy places (ii).

He who in a devout spirit lives there, be it even for but a little while, becomes purged of all sins, and goes to the heaven of Shangkara⁴ after death (12).

Anything great or small (meritorious or otherwise) which is done in this land of Shiva becomes multiplied (in its effect) by the majesty of Shiva (13).

All sins committed elsewhere are removed (by going) near Shiva, but sins committed in Shiva-kshetra⁶ adhere to a man with the strength of a thunderbolt (14).

The merit acquired by the performance there of Purashcharana,⁶ japa,⁶ acts of charity, Shraddha,⁷ tarpana,⁶ or any other pious acts is eternal (15).

The merit acquired by the performance of a hundred Purashcharana at times of lunar or solar eclipse is acquired by merely performing one japa⁸ near Shiva (16).

By the offering of Pinda.⁹ once only in the land of Shiva, a man obtains the same fruit as he who offers ten million pindas at Gaya, the Ganges, and Prayaga (17).

Even in the case of those who are guilty of many sins or of great sins attain the supreme abode if Shraddha be performed in their names in the land of Shiva (18).

The fourteen worlds¹⁰ abide there where abides the Lord of the Universe in His Linga form with the auspicious Devi Durga (19).

I have spoken a little about the majesty¹¹ of the im-

1 The land of Shiva.   2 Shiva.            ³ Tirthas.

4 Shiva.                 5 Land of Shiva.    6 See Introduction.

⁷ Funeral rites (see Introduction).

⁸ Recitation of Mantras (see Introduction).     9 Funeral cakes. ¹⁰ See Introduction.                          11 Mahatmya.

336 TANTRA OF THE GREAT LIBERATION   .

movable Mahadeva¹ in His linga form. The mahima² of the Anadi 3-linga is beyond the power of words to express.

(20).

O Suvrat⁴! even in Thy worship at the Mahapithas 5 the touch of an untouchable is unclean, but this is not so in the worship of Hara⁶ in His linga image (21).

O Devi! as there are no prohibitions at the time of Chakra⁷ worship, so know this, O Kalika! that there are none in the holy shrine in Shiva’s land (22).

What is the use of saying more? I am but telling Thee the very truth when I say that I am unable to de­scribe the glory, majesty, and sanctity⁸ of the linga image of Shiva (23).

Whether the Linga is placed on a Gauri-patta⁹ or not, the worshipper should, for the successful attainment of his desires, worship it devoutly (24).

The excellent worshipper earns the merit of (perform­ing) ten thousand horse-sacrifices¹⁰ if he performs the Adhivasa¹¹ of the Deva in the evening previous to the day of installation (25).

The twenty articles to be used in the rite of Adhivasa are: Earth, Scent, a Pebble,¹² Paddy, Durvva grass, Flower, Fruit, Curds, Ghee, Svastika,¹³ Vermillion, Conch-

¹ Shiva.                       ‘ Sanctity and majesty.

³ An-adi—literally, without beginning—i.e., those lingas which spring from the ground supernaturally, otherwise called Svayambhu, or self-existent, as distinguished from those which are fashioned and installed by men, such as the lingas of Vaidyanatha, Tarakeshwara, the Chandra-shekhara at Chittagong, and. other places.

⁴ Of good resolve, or Virtuous One.

⁶ Holy places, where different parts of the body of Devi as Sati fell to earth (see Introduction). .

« Shiva,            t The Tantrika Circle (see Introduction).

8 Prabhava.

·         Gauri is a name of the Devi, and the Gauri-patta is the emblem of the yoni, or female organ, in which the male linga is generally set. ‘

¹⁰ Ashva-medha.

¹¹ Adhivasa is the rite preliminary to all auspicious ceremonies.

¹² The pebble is warmed and applied to the face.

¹³ Here a triangular figure made of pounded rice

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shell, Kajjala,¹ Rochana,² White Mustard Seed, Silver, Gold, Copper, Lights, and a Mirror (26-27).

Taking each of these articles, the Maya Vija³ and the Brahma-Gayatri⁴ should be repeated, and then should be said “ Anena “ (with this) and “ Amushya “ (of this one’s or his or hers)—“ may the auspicious Adhivasa be”⁶ (28).

And then the forehead of the worshipped divinity should be touched with the earth and all other articles aforesaid. Then Adhivasa should be performed with the Prashasti-patra⁶—that is, the receptacle should be lifted up, and with it the forehead of the image should be touched three times (29).

The worshipper conversant with the ordinances, having thus performed the Adhivasa of the Deva, should bathe the deity with milk and other liquids, as directed in the ceremony relating to the dedication of a temple (30).

Rubbing the linga with a piece of cloth and placing it on its seat, Ganesha and other Deities should be wor­shipped according to the rules prescribed for their worship

(31). Having performed Kara-nyasa⁷ and Anga-nyasa⁷ and

Pranayama⁷ with the Pranava,⁸ the ever-existent Shiva should be meditated upon.

DHYANA.

As tranquil, possessed of the effulgence of ten million Moons; clothed in garments of tiger-skins; wearing a

¹ Lamp-black collyrium, applied to the eyelashes medicinally, or for beautifying the eyes.

² A yellow pigment obtained from the inside of the head of a cow, also called Go-rochana. Tilaka is made with it by some sects.

³ Hring,* See Introduction. See also ante, p. 39, vv. 109-111. ^B E.g., taking earth, say: “ Hring ! with this earth may the aus­picious Adhivasa of this Deva be made.” Then the image is touched with the earth.

⁶ I.e., receptacle—usually a flat bamboo basket—in which all the above-mentioned articles are placed. The image is first touched with each of the articles mentioned singly, and then all are put in the patra and the image is touched by it.     ^T See Introduction.     ⁸ Ong. 22

338 TANTRA OF THE GREAT LIBERATION

sacred thread made of a serpent¹; His whole body covered with ashes; wearing ornaments of serpents¹; His five faces are of reddish-black,² yellow, rose,³ white, and red colours, with three eyes each; His head is covered with matted hair; He is Omnipresent; He holds Ganga⁴ on His head, and lias ten arms, and in His forehead shines the (crescent) Moon; He holds in His left hand the skull, fire, the noose,⁶ the Pinaka,⁰ and the axe,⁷ and in His right the trident,⁸ the thunderbolt,⁰ the arrow,¹⁰ and blessings¹¹; He is being praised by all the Devas and great Sages; His eyes half-closed¹² in the excess of bliss;

His body is white as the snow and the Kunda flower and the Moon; He is seated on the Bull; He is by day and night surrounded on every side by Siddhas, Gandharvas, and Apsaras,¹³ who are chanting hymns in His praise;

He is the husband of Uma; the devoted Protector of His worshippers (32-38).

Having thus meditated upon Mahadeva and worshipped Him with articles of mental worship, He should be in­voked into the Linga, and worshipped to the best of one’s powers, and as laid down in the ordinances relating to such worship (39).

I have already spoken of the Mantras for the giving of Asana and other articles of worship.¹⁴ I shall now speak of the Mula Mantra¹⁶ of the Great Mahesha (40).

Maya,¹⁶ Tara,¹⁷ and the Shabda Vija,¹⁸ with Au and Ardhendu-Vindu¹⁹ added to it, is the Shiva Vija—that is, “ Hring Ong Haung.” (41),

·         Naga.      ² Dhumra, or the colour of fire seen through smoke. . “ Arura—the red colour of the Sun.

·         The River Ganges, which fell upon His matted hair on its descent from Heaven at the prayer of Bhagiratha. “ Shangkara-mauli-viha-rini vimale I” as the Ganga-stotra of Shangkaracharya says.

» Pasha.   ^B Shiva’s weapon.   1 Parashu.   ⁸ Shala.* Vajra. ¹⁰ Shara.   ^u Vara—i.e., the hands make the Vara-Mudra. ¹² The eyes are in the sleepy, slanting, half-closed position of intoxica­tion and samadhi. ^t3 See Introduction, ^l14 See Introduction and p. 320. . ^w Primary Mantra (see Introduction).        ^w Hring.

¹⁷ Ong.    .  » Ha.        » The nasal point—Chandra-Vindu.

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Covering Shangkara¹ with clothes and garland of sweet-smelling flowers, and placing Him on a beautiful couch, the Gauri-patta² should be consecrated in manner above-mentioned (42).

The Devi should be worshipped in the Gauri-patta according to the following rites: with the Maya Vija,³ Anga-nyasa, Kara-nyasa, and Pranayama should be per­formed (43).

The Great Devi should, to the best of the worshipper’s ability, be worshipped after meditation upon Her as

follows:

dhyana.          •’

I meditate upon the stainless One, Whose splendour is that of a thousand rising Suns, Whose eyes are like Fire, Sun and Moon, and Whose lotus face in smiles is adorned with golden earrings⁴ set with lines of pearls. With her lotus hands She makes the gestures which grant blessings and dispel fear,⁶ and holds the discus and lotus; Her breasts are large and rounded; She is the Dispeller of all fear, and She is clothed in saffron-coloured raiments.

Having thus meditated upon Her, the ten Dikpalas² and the Bull⁸ should be worshipped to the best of one’s

powers (44-45) •

I will now speak of the Mantra of the Bhagavati,⁷ by

which the World-pervading One should be worshipped (46). Repeating the Maya,⁸ Lakshmi⁸ Vijas, and the letter which follows Sa⁹ with the sixth vowel,¹⁰ with the Vindu ^u added to it, and thereafter uttering the name of the Wife of Fire,¹² the Mantra is formed (which is as follows):

mantra. Hring Shring Hung Svaha (47).

¹ Shiva—i.e., the Linga as His emblem.            ^a See ante. 3 Hring.* Kundala. ⁸ I.e., She holds in her hands Vara and Abhaya Mudras.        « Shiva’s vahana.    ⁷ The Devi.    ⁸ Shring.    • I.e.. Ha. * » I.e., V.   ^u Chandra-vindu—the nasal point. .H Svaha.

340 TANTRA OF THE GREAT LIBERATION

Placing the Devi as aforementioned,¹ offerings ^z should be made to all the Devas with a mixture of Masha beans,³ . rice, and curds, with sugar, etc., added to it (48).

These articles of worship should be placed in the Ishana⁴ corner, and purified with the Varuna Vija,⁶ and should be offered after purification with scents and flowers and the following (49)

mantra.

O Devas, Siddhas,⁰ Gandharvas,⁶ Uragas,⁷ Rakshasas,. Pishachas,⁸ Mothers,⁹ Yakshas, Bhutas,¹⁰ Pitris,11” Rishis¹² and other Devas! do you quietly take this offering, and do you stay surrounding Mahadeva and Girija¹³ (50-51).

Then japa should be made of the Mantra of the Great Devi as often as one may, and then with excellent songs and instrumental music let the festival be celebrated (52).

Having completed the Adhivasa¹⁴ in manner above, the following day after performance of the compulsory daily duties, and having taken the vow, the Five Devas¹⁵ should be worshipped (53).

After worshipping the Matris¹⁶ and making the Vasu-dhara,¹⁷ and performing Vriddhi-Shraddha,¹⁸ the Door­keepers of Mahesha¹⁹ should, in a calm and devout frame of mind, be worshipped (54).

The Door-keepers of Shiva are — Nandi, Maha-bala, Kishavadana, and Gana-nayaka; they are all armed with missiles and other weapons (55).

Bringing the Linga ²⁰ and Tarini,²¹ as represented by the,

Clothed and garlanded like Shiva.      ² Vali. •:

A kind of kidney beans.               ⁴ North-East. Vang.                                 ⁶ Deva-yonis. I.e., one that goes on its breast— i.e., a Naga, or Snake.       Seep. 27, note 4.  » See p. 27, note 7. ^t0 Sec Introduction. “ See ib.            ^la See ib. t³ A title of the Devi as Parvati (see p. 2, note 5). ¹⁴ Preliminary rite.                    ^u Brahma and others. ^la The sixteen Matrikas, beginning with Gauri, etc. ¹⁷ Sec p. 206, note 3.      ¹⁸ See p. 233.       “’ Shiva. * ° I e., Shiva-linga.       » A title of Devi—“ She Who saves.”

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Gauri-patta,¹ they should be placed on a Sarvato-bhadra Mandala,² or on an auspicious seat (56).

Shambhu should then be bathed with eight jars of water with the Mantra⁸ “ Tryambaka,” etc., and wor­shipped with the sixteen articles of worship⁴ (57).       ‘

After bathing the Devi in a similar way with the Mula Mantra, and worshipping Her, the good worshipper should pray to Shangkara with joined palms (58).

mantra.,

Come, O Bhagavan! O Shambhu! O Thou before Whom all Devas bow! I bow to Thee, Who art armed with the Pinaka,⁶ Thee the Lord of all, O Great Deva

(59).

O Deva! Thou Who conferrest benefits on Thy votaries I

do Thou in Thy mercy come to this temple with Bhaga­vati: ° I bow to Thee again and again (60).

O Mother! O Devi! O Mahamaya!⁷ O All-beneficent One! be Thou along with Shambhu pleased: I bow to

Thee, O Beloved of Hara⁸ (61),

Come to this house, O Devi 1 Thou Who grantest all boons, be Thou pleased, and do Thou grant me all prosperity (62)., Rise, O Queen of Devas! and Each with Thy followers’

abide happy in this place; may Both of You be pleased,’ You Who are kind to your devotees (63).,’

Having thus prayed to Shiva and the Devi, They should first be carried three times round the Temple, keeping the latter on the right⁹ to the accompaniment of joyful sounds, and then taken inside (64).

Repeating the Mula Mantra, one-third of the Linga should be set in a hollow made in a piece of stone or in a masonry hole (65).  (With the following Mantra):

¹ See p. 3 36, note 9. ^a A form of Yantra. ³ See Ullasa v., verse 210. « See Introduction.      ^B Shiva’s weapon.      ⁹ The Devi,:

7 The Devi as both cause of, and liberator from. Maya. ⁸ Shiva.                        

.

342 TANTRA OF THE GREAT LIBERATION

‘     MANTRA.

O Mahadeva! do Thou remain here so long as the Moon and the Sun endure, so long as the Earth and the Oceans endure:. I bow to Thee (66).

Having firmly fixed Sadashiva with this Mantra, the Gauri-patta, with its tapering end to the North, should be placed on the Linga, that it may be entered by the latter¹ (67).

mantra.

Be still, O Jagad-dhatri² ! Thou That art ‘the Cause of creation, existence, and destruction of things; abide Thou here so long as the Sun and the Moon endure (68).

Having firmly fixed it, the Linga should be touched and the following (Mantra) should be repeated (69):

·         mantra,

I invoke that Deva Who has three eyes, the Decayless, Ishana,³ around whose lion-seat⁴ are tigers, Bhutas, Pishachas,⁶ Gandharvas,⁸ Siddhas,⁷ Charanas,⁸ Yakshas,⁹ Nagas,¹⁰ Vetalas,” Loka-palas,¹² Maharshis,¹³ Matris,¹⁴ Gana-nathas,¹⁶ Vishnu Brahma, and Vrihaspati,¹⁶ and all beings which live on earth or in the air; come, O Bhagavan! to this Yantra, which is the handiwork of Brahma, for the prosperity, happiness, and Heaven of all (70-72).

¹ The Linga is already fixed and erect, the head enters the aperture of the Gauri-patta, which is then slipped over the Linga until it reaches its resting-place.

; » The Devi as World-Creatrix.         ³ Lord, Ruler. • Singhasana.       ⁸ Ghouls and filthy spirits.   ⁸ See p. 2, note 3. ⁷ See p. 2, note i.    ⁸ See p. 3, note 2.           ‘ See p. i, note 6. * ° Serpent divinities.     •          ⁿ See p. 18, note i; 27, note a. ¹² Guardians of the Quarters p. 129, note 6.

“ Great Rishis, or Sages.             ‘ ^w Divine Mothers, Gauri, etc “ See p. 251, note 6. • Guru of the Celestials.

. TANTRA OF THE GREAT LIBERATION .343

Beloved! Shiva should then be bathed according to the injunctions relating to the consecration of a Deva, and, having been meditated upon as before-mentioned, should

be worshipped with mental offerings¹ (73).

After placing a special arghya,² and having worshipped the Gana-devatas,³ and meditated upon Mahesha⁴ again,

flowers should be placed on the Linga (74).

Repeating the Shakti Vija⁶ between Pasha⁸ and Ang­kusha,⁷ and the letters from Ya to Sa⁸ with the nasal point, and then “ Haung Hangsa,”⁹ the life of Sadashiva

should be infused into the Linga (75).

Then, smearing the Husband of the Daughter of the

Mountain¹⁰ with sandal, aguru, and saffron, He should be worshipped with the sixteen articles of worship according to the injunctions laid down after performing the jata,

the nama,¹¹ and other rites (76).

After concluding everything according to the injunctions, and after worshipping the Devi in the Gauri-patta, the eight images of the Deva⁴ should be carefully wor­shipped (77).

By the name Sharva¹² the Earth is meant; by Bhava is

meant Water; by Rudra, Fire; by Ugra, Wind; by Bhima, Ether¹³ ; by Pashu-pati is meant the Employer of a priest for sacrifice¹⁴; by Mahadeva, the Source of Nectar,¹⁶ and by Ishana, the Sun; these are declared

to be the Eight Images (78-79). Each of these should be invoked and worshipped in their

order (in the corners), beginning with the East and ending

·         Articles of worship. ² Offering. ³ The surrounding Devas.* Shiva. » I.e., Hring, o Ang. » Krong. ⁸ Ya, Ra, La. Va, Sha, Sha, Sa.

·         The Mantra so formed is—Ang Hring Krong Yang Rang Lang Vang Shang Shang Sang Haung Hangsa.

¹⁰ Girija-pati—the Husband (Lord=Pati) of the Daughter (-ja) of

the (Himalaya) Mountain (Giri), whose emblem the Linga is.

¹¹ See Introduction for Jata (Birth) and Nama (Naming) rites.

¹² This and the following are the names of the eight forms of Shiva.

“ Akasha. , ^w Yajamana. By this name (Pashupati) Shiva is denoted as Lord o

Men (see p. 344, note 2).           ^u Sudha-kara—i.e., the Moon.

344 TANTRA OF THE GREAT LIBERATION

with the North-East, uttering the Pranava¹ first and Namah last² (80).             •

After having worshipped Indra and the other Dikpalas,⁸ the eiglit Matris, Brahmi, and others, the worshipper

should give to Isha the Bull, awning,⁴ houses, and the like (81).

Then, with joined palms, he should with fervour pray to the Husband of Parvati (as follows) (82):

mantra.

O Ocean of Mercy ! O Lord! Thou hast been placed in ‘•this place by me; be Thou pleased (with me). O Sham­bhu! Thou Who art the Cause of all causes, do Thou abide in this room, O Supreme Deva! so long as the Earth with all its Oceans exist, so long as the Moon and the Sun endure. I bow to Thee. Should there occur the death of any living being,⁶ may I, O Dhurjjati !6 by Thy grace, .be kept from that sin (83-85).

The dedicator should go round the image, keeping it on his right, and, having bowed before the Deva, go home. Returning again in the morning, he should bathe Chandra-shekhara⁷ (86).   .       .

•          Ong.                                    .

< The Mantras which are said are—Ong Sharvaya kshiti-murtaye namah; Ong Bhavayajalamurtaye namah; Ong Rudraya agni-murtaye namah; Ong Ugraya vayumurtaye namah; Ong Bhimaya akasha-murtaye namah; Ong Pashu-pataye yajamana-murtaye namah; Ong Mahadevaya Somamurtaye namah; Ong Ishanaya suryyamurtaye namah. Bhava means existence—and water—the first of things. Rudra means fierce, and so is Agni (Fire). Ugra means strong beyond . measure, and Pavana or Vayu is that. Bhima means terrific, and the great Void is terrific. The Yajamana is like a beast (Pashu), which requires to be guided, and the Lord of Pashus (Pashu-pati) does that. Mahadeva is the great benignant Deva—the abode of all which is sweet and life-giving. Ishana is the Lord of all.

³ See p. 362, note 12.* Placed on temple at time of consecration.

⁶ I.e., the Temple or its precincts.

^B Dhurjjati—Shiva having the burden—dhur—of matted locks—jata.

⁷ Shiva, so called on account of the crescent Moon which He has on His bead.

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He should first be bathed with consecrated Pancham­rita with a hundred jars of scented water, and the wor­shipper, having worshipped Him to the best of his powers, should pray to Him (as follows) (87-88):

mantra.

O Husband of Uma!^l if there has been any irregularity, omission, want of devotion in this worship, may they all. by Thy grace, be rectified, and may my fame remain incomparable in this world so long as Moon, the Sun, the Earth, and its Oceans endure (89-90).

I bow to the three-eyed Rudra, Who wields the excel­lent Pinaka, to Him Who is worshipped by Vishnu, Brahma, Indra, Suryya, and other Devas, I bow again and again (91).

The worshipper should then make presents,² and feast the Kaulika-dvijas,³ and give pleasure to the poor by gifts of food, drink, and clothes (92).

The Deva should be worshipped every day according to one’s means. The fixed ⁴ Shiva-linga should on no account be removed (93).

Parameshvari! I have in brief spoken to you of the rites relating to the consecration of the immovable⁵ Shiva-linga, gathering same from all the Agamas (94).

¹ Uma is a name of Devi. See Canto I. of Kalidasa’s Kumara-

sambhava:                                .. Umeti matra tapaso nishiddha, Pashchad uma’khayang sumukhi jagama.

(“ ‘ Ob (u) do not (ma).’ Thus was She restrained from tapas by (Her) mother: thereafter She of beautiful face went by the name of Uma.”

³ Dakshina.

³ I.e., a Kaula who has received his purnabhisheka initiation, upon which he is born again. The passage may also be interpreted to mean Kaulikas and Dvijas (twice-born classes).

⁴ Sthavara. The image of any other Deva may be moved, but not a Shiva-linga. Where it has been fixed it must remain, « Achala.

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Shri Devi said:

If, O Lord! there be an accidental omission in the worship of the Devas, then what should be done by their votaries—do Thou speak in detail about this (95).

Say, on account of what faults are images of Devas unfit for worship, and should thus be rejected,¹ and what should be done? (96).

Shri Sadashiva said:

If there be an omission to worship an image for a day, then (the next. day) the worship should be twice per­formed; if for two days, then the worship should be four times performed; if for three days, then it should be celebrated eight times (97).

If the omission extends three days, but does not exceed six months, then the wise man should worship after bathing the Deva with eight jars of water (98).

If the period of omission exceeds six months, then the excellent worshipper should carefully consecrate the Deva according to the rules already laid down, and then worship Him (99).

The wise man should not worship the image of a Deva which is broken or is holed, or which has lost a limb, or has been touched by a leper, or has fallen on unholy ground (100).

The image of a Deva with missing limbs, or which is broken or has holes in it, should be consigned to water. If the image has been made impure by touch, it should be consecrated, and then worshipped (101).

The Mahapithas and Anadi-lingas² are free from all deficiencies, and these should always be worshipped for the attainment of happiness by each worshipper as he pleases (102).

Mahamaya ‘whatever Thou hast asked for the good of men who act with a view to the fruits of action, I have answered all this in detail (103).

¹ E.g., where the image is polluted or injured, and the like (vide post, shloka 100).                      ² See ante, p. 336, note 3.

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Men cannot live without such actions even for half a moment. Even when men are unwilling, they are, in spite of themselves, drawn by the whirlwind of action

(104).

By action men enjoy happiness, and by action again they suffer pain. They are born, they live, and they die the slaves of action¹ (105).

It is for this that I have spoken of various kinds of action, such as Sadhana and the like, for the guidance of the intellectually weak in the paths of righteousness, and that they may be restrained from wicked acts (106).

There are two kinds of action—good and evil; the effect of evil action is that men suffer acute pain (107). ‘

And, O Devi! those who do good acts with minds intent on the fruits thereof go to the next world, and come back again to this, chained by their action² (108).

Therefore men will not attain final liberation even at the end of a hundred kalpas³ so long as action, whether good or evil, is not destroyed (109).

As a man is bound, be it by a gold or iron chain, so he is bound by his action, be it good or evil (no).

So long as a man has not real knowledge,⁴ he does not attain final liberation, even though he be in the constant practice of religious acts and a hundred austerities (in). The knowledge of the wise from whom the darkness of ignorance⁶ is removed, and whose souls are pure,6 arises from the performance of duty without expectation of fruit or reward,⁷ and by constant meditation on the

Brahman⁸ (112).

He who knows that all which is in this universe from

¹ That is, prompted by worldly motives (see verse 112, post).

² For action which involves the thirst for life leads to life in birth and rebirth.

³ See Introduction, for Kalpa.  .* That is, Brahma-jnana. ⁵ Kshinatamah—from whose mind the tamo-guna has disappeared. ⁸ Nirmalatma.                       1 Nishkama-karmma. ⁸ Tattva vichara—that is, meditation on the Tattvas and the Supreme .Tattva, the Brahman.

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Brahma to a blade of grass is but the result of Maya,¹ and that the Brahman is the one and supreme Truth, has this- (113).

That man is released from the bonds of action who, renouncing name and form, has attained to complete knowledge of the essence² of the eternal and immutable Brahman (114).

Liberation³ does not come fram japa,⁴ homa,⁶ or a hundred fasts; man becomes liberated by the knowledge. that he himself is Brahman⁶ (115).

Final liberation is attained by the knowledge that the Atma (Soul) is the witness,⁷ is the Truth, is omnipresent, is one,⁸ free from all illuding distractions of self and not-self,⁰ the supreme, and, though abiding in the body, is not in the body¹⁰ (116).

All imagination of name-form and the like are but the play of a child.  He who put away all this sets himself in-firm attachment to the Brahman, is, without doubt, liberated (117).

If the image imagined by the (human) mind were to lead to liberation, then undoubtedly men would be Kings by virtue of such kingdoms as they gain in their dreams (118).

Those who (in their ignorance) believe that Ishvara is (only) in images made of clay, or stone, or metal, or wood, merely trouble themselves by their tapas.11” They can never attain liberation without knowledge¹² (119).

·         Illusion (see Introduction). Cf. Ullasa ii., verses 34, 46.  Tattva.                          3 Mukti. . ⁴ Recitation of Mantras.           ^s Sacrifice (see Introduction).

,⁸ Brahmaivaham—».»., Brahma eva aham=” I am the Brahman “; ‘ or Of So’ham—i.e., Sah Aham «” I am He.”

i I.e., independent witness of a man’s actions—as it is said, Atma sakshi cheta kevalo nirgunashcha.

⁸ Purna =Impartite, which Bharati renders by akhanda.  ^B Advaita.

¹⁰ The Soul, being One, is not confined to the body. There is but one soul, in which all bodies inhere.           ^u See Introduction

^ta For the explanation of these three Shlokas, see the “ Tantra Tattva “ edited by the Author.

Mrichchhila-dhatu-darvadi-murttavishvara-buddhayah Klishyantastapasa jnanang vina mokshang na yanti te.

TANTRA OF THE GREAT LIBERATION 349

Can men attain final liberation¹ by restriction in food, be they ever so thin thereby, or by uncontrolled indul­gence, be they ever so gross therefrom, unless they possess the knowledge of Brahman? (120).

If by observance of Vrata² to live on air, leaves of trees, bits of grain, or water, final liberation may be attained, then snakes, cattle, birds, and aquatic animals should all be able to attain final liberation (121).

Brahma-sad-bhava³ is the highest state of mind;

dhyana-bhava⁴ is middling; stuti⁶ and japa⁸ is the last;

and external worship is the lowest of all (122).

Yoga is the union of the embodied soul⁷ and the Supreme Soul;⁸ Puja⁹ is the union of the worshipper and the worshipped; but he who realizes that all things are •Brahman for him there is neither Yoga nor Puja (123).

For him who possesses the knowledge of Brahman,¹⁰ the supreme knowledge, of what use are japa,¹¹ yajna,¹² tapas,¹³ niyama,¹⁴ and vrata?¹⁶ (124).

He who sees the Brahman, Who is Truth, Knowledge, Bliss, and the One, is by his very nature one with the Brahman.¹⁰ Of what use to him are puja, dhyana, and dharana?¹⁷ (125).

For him who knows that all is Brahman there is

Not. however, that image worship (pratikopasana) is without its uses for those at lower planes, whatever, in fact, may be their ignorance, or for those at higher planes whom image worship aids. Though the worship of images cannot achieve liberation, it may help in the progress

towards it.

¹ Nishkriti.                     ² See Introduction.

³ The state of mind in which it is realized that Brahman alone is, all else is Maya or illusion, and in which the identity of self with

Brahman is realized.

⁴ The meditative state of mind in which there is constant meditation

on the Brahman.      ⁶ Praise;     •        ⁸ Recitation of Mantra ⁷ Jiva.             ⁸ Atman.            ⁹ Worship. ¹⁰ Brahma-jnana.   ⁿ See ante.           12” Sacrifice. ¹³ Penance.        ^M Regulations of conduct. ¹⁵ Voluntary vows (see Introduction).      ^l6 Brahma-bhuta. ¹⁷ Meditation and concentration. Bharati defines Dharana as

Chitta-vritti-nirodha (see Introduction).,

·         350 TANTRA OF THE GREAT LIBERATION

neither sin¹ nor virtue,² neither heaven nor future birth. There is none to meditate upon, nor one who meditates (126).

The soul which is detached from all things is ever liber­ated; what can bind it? From what do tools desire to be liberated? (127).

He abides in this Universe, the creation of His powers of illusion,³ which even the Devas cannot pierce. He is seemingly in the Universe, but not in it (128).

The Spirit,⁴ the eternal witness, is in its own nature like the void which exists both outside and inside all things, and which has neither birth nor childhood, nor youth nor old age, but is the eternal intelligence which is ever the same, knowing no change or decay⁶ (129-130).

It is the body which is born, matures, and decays.⁶ Men enthralled by illusion, seeing this, understand it not (131).

As the Sun (though one and the same) when reflected in different platters of water appears to be ‘ many, so by illusion the one soul appears to be many in the different bodies in which it abides (132).

As when water is disturbed the Moon which is reflected in it appears to be disturbed, so when the intelligence⁷ is disturbed ignorant men think that it is the soul which is disturbed (133).

As the void inside a jar remains the same even after the jar is broken, so the Soul remains the same after the body is destroyed (134).

The knowledge of the Spirit,⁸ 0 Devi! is the one means of attaining final liberation; and he who possesses it is yerily—yea, verily—liberated in this world, even yet whilst living;⁹ there is no doubt of that (135). ‘ Neither by acts, nor by begetting offspring, nor by

¹ Papa.              ² Sukrita.             ³ Maya.

4 Atma =Paramatma= Supreme Soul.         ^B Vikara.

6 Yauvana and Varddhakya.                  ⁷ Buddhi. ⁸ Atma-jnana= Self-knowledge, realization of the oneness of the individual with the universal soul.   “                       

·         Jivanmukta (see Introduction).

TANTRA OF THE GREAT LIBERATION 351

Wealth is man liberated; it is by the knowledge of the Spirit,¹ by the Spirit² that man is liberated⁸ (136).

It is the Spirit that is dear to all; there is nothing dearer than the Spirit; 0 Shive! it is by the unity of Spirits that men become dear to one another (137).

Knowledge,⁴ Object of knowledge,⁶ the knower⁶ appear by illusion⁷ to be three different things; but if careful discrimination is made, Spirit is found to be the sole

residuum (138).

Knowledge⁴ is Spirit in the form of intelligence;⁸ the object of knowledge⁶ is Spirit whose substance is intelli­gence;⁹ the Knower¹⁰ is the Spirit Itself. He who knows this knows the Spirit11 (139).

I have now spoken of knowledge which is the true cause of final liberation¹² This is the most precious possession^ls of the four classes of Avadhutas¹⁴ (140).

Shri Devi said:

Thou hast spoken of the two stages in the life of man— namely, that of householder¹⁶ and mendicant;¹⁶ what is this wonderful distinction of four classes of Avadhutas¹⁷ which I now hear? (141).

I wish to hear and clearly understand the distinctive features of the four classes of Avadhutas: do Thou, 0 Lord! speak (about them) truly (142).

Shri Sadashiva said:

Those Brahmanas, Kshatriyas, and other castes who are worshippers of the Brahma-mantra¹⁸ should be known

¹ I.e., the Supreme Spirit.         ² I.e., the Individual Spirit.

³ This is Shruti, which says: Na karmmana, na prajaya, na dhanena;

tyagena eke amritatvam anashuh (“It is not by meritorious acts and sacrifices, not by pindas offered by children, not by the giving of wealth, but by renunciation (of the particular self) have some attained liberation “).

⁴ Jnana.          ^B Jneya.       6 Jnata.

⁷ Maya.          ⁸ Chid-rupa.    9 Chin-maya.   ¹⁰ Vijnata.

11  I.e., knows himself, and thereby knows his identity with the  Supreme Spirit.   12 Nirvana.     13 Dhana (Wealth). ¹⁴ See Chapter VIII. 15Grihastha.   16 Bhikshuka. 17 See Introduction                - See Chapters. II. and III.

353 TANTRA OF THE GREAT LIBERATION

to be Yatis,¹ even though they be living the life of a householder (143).

0 Worshipped of the Kulas! those men who are sancti­fied by the rites of Purnabhisheka² should be known and honoured³ as Shaivavadhutas (144).  Both the Brahma and Shaiva Avadhutas shall do all acts in their respective states of life according to the way directed by me (145).

They should not partake of forbidden food or drink unless the same has been offered to the Brahman or offered in the Chakra⁴ (146).

0 Beauteous One! I have already spoken of the customs⁶ and Dharmma⁶ of the Kaulas,⁷ who are Brahma • Avadhutas, and of the Kaulas who have been initiated.⁸ For Brahma and Shaiva Avadhutas, bathing, eating evening meals, drinking, the giving of charities, and marital intercourse should be done according to the way prescribed by the Agamas (147-148).

The above Avadhutas are of two classes, according as they are perfect⁹ or imperfect.¹⁰ Beloved! the perfect one is called Parama-hangsa, and the other or imperfect one is called Parivrat (149).

The man who has gone through the Sangskara^lx of an Avadhuta, but whose knowledge is yet imperfect,¹² should, by living the life of a householder,¹³ purify his spirit¹⁴ (150).                    •

¹ Yatis—Self-controlled men; men who have subdued their passions. ³ See Introduction.              ³ Pujaniya—or worshipped.

·         Circle of Worship. This shloka means—“ Unless in the case of a Brahma Avadhuta it has been offered to the Brahman, and in the case of a Shaiva Avadhuta it has been offered to the Chakra.”

^B Achara.                        ^e See Introduction.

⁷ Tantrikas of the Kaula sect.

⁸ I.e., Shaivas who have received Abhisheka.

·         Puma, or complete.            ¹⁰ Apurna, or incomplete.

¹¹ Purificatory rites, etc. (see Introduction).

¹² Jnana-durbala—one who has not realized the oneness of himself with the Supreme Self.

¹³ Literally, living among men—a life in the world.

14 Not that the Spirit Itself can be impure, but its integuments may be.

TANTRA OF THE GREAT LIBERATION 353

Preserving his caste-mark and practising the rites of a Kaula, he should, remaining constantly devoted to the Brahman, cultivate the excellent knowledge (151).

With his mind ever free from attachment, yet dis­charging all his duty, he should constantly repeat “ Ong Tat Sat,” and constantly think upon and realize the saying, “ Sah aham “¹ (152).

Doing his duties, his mind as completely detached as the water on the lotus leaf, he should constantly strive to free his soul by the knowledge of Divine truth² and discrimination³ (153).

The man, be he a householder⁴ or an ascetic,⁶ who commences any undertaking with the Mantra “ Ong Tat Sat,” is ever successful therein (154).

Japa,⁶ homa,⁷ pratishtha,⁸ and all sacramental rites,⁰ if performed with the Mantra “ Ong Tat Sat,” are fault­less beyond all doubt (155).

What use is there of the various other Mantras? What use of the other multitudinous practices?¹⁰ With this Brahma Mantra alone may all rites be concluded (156).

Ambika!¹¹ this Mantra is easily practised, is not prolix, and gives complete success, and there is no other way besides this great Mantra (157).

If it be kept written in any part of the house or on the body, then such house becomes a holy place¹² and the body becomes sanctified¹³ (158).

0 Deveshi! I am telling Thee the very truth when I

¹ So’ham = I am He—i.e., I am one with the Supreme.

‘ Tattva-jnana.

^a Viveka. Duty = Atmochita-karmma, which may mean acts which are fit for him or his position, or what is fit for the soul. Viveka = Faculty of distinguishing things by their properties, and classing them according to their real, and not apparent, nature. In the Vedanta it is the power of distinguishing Truth from untruth, Reality from illusion.

4 Grihastha.                         ⁶ Udasina.

6 Recitation of Mantras (see Introduction).

⁷ Sacrifice to Fire.                      ⁸ Consecration.

9 Sangskaras (see Introduction).

¹⁰ Sadhana (see Introduction).         ^u Mother (see Introduction).

^u Maha-tirtha.                    13 Panyamaya.

23

354 TANTRA OF THE GREAT LIBERATION

say that the Mantra “ Ong Tat Sat “ is superior to the essence of essences of the Nigamas, the Agamas, and the Tantras¹ (159).

This most excellent of Mantras, “ Ong Tat Sat,” has pierced through the palate, the skull, and crownlock of Brahma, Vishnu, and Shiva, and has thus manifested itself (160).

If the four kinds of food and other articles are sanctified ² by this Mantra, then it becomes useless to sanctify them by any other Mantras (161).

He is a King among Kaulas, who sees the Great Being³ everywhere, and constantly makes japa⁴ of the great Mantra “ Tat Sat “ (i.e., Ong Tat Sat), acts as he so inclines,⁶ and is pure of heart withal (162).

By japa of this Mantra a man becomes a Siddha;⁶ by thinking of its meaning he is liberated, and he who, when making japa, thinks of its meaning, becomes like unto the Brahman-in visible form (163).

This Great, Three-footed⁷ Mantra is the cause of all causes; by its sadhana⁸ one becomes the Conqueror of Death⁹ himself (164).

0 Maheshani! the worshipper attains siddhi⁸ in what­soever way he makes japa of it¹⁰ (165).

He who, renouncing all acts (rites), has been cleansed by the Sangskara¹¹ of a Shaiva Avadhuta, ceases to have any right to worship Devas, to perform the Shraddha of the Pitris,” or to honour the .Rishis¹³ (166).

1 See Introduction.                 ^a Shodhita. ³ I.e., the Ever-Existent Brahman.

·         Repetition (see Introduction). ⁸ Svechchhachara (see p.37, note  6). ^B I.e., One possessed of the siddhis, or one or some of them (see Introduction). ⁷ Tri-pada.

⁸ See Introduction.                ^B Mrityun-jaya, or Shiva.

¹⁰ As thus—Whether he says Ong Tat Sat; Ong Tat; Ong Sat; Tat Sat; Ong, Tat, Sat.

¹¹ I.e., Purnabhisheka, which qualifies one to be a Shaiva Avadhuta. ^u See Introduction.

¹³ See Introduction. The meaning is that such an one is above such observances.

TANTRA OF THE GREAT LIBERATION 355

Of the four classes of Avadhutas, the fourth is called the Hangsa (Parama-hangsa). The other three both practise yoga and have enjoyment. They are all liberated and are like unto Shiva (167).

The Hangsa should not have intercourse with women, and should not touch metals. Unfettered by restrictions, he moves about enjoying the fruits of his meritorious acts done in previous lives¹ (168).

The fourth class,² removing his caste-marks and relin­quishing his household duties, should move about in this world without aim or striving³ (169).

Always pleased in his own mind, he is free from sorrow and illusion, homeless and forgiving, fearless, and doing harm to none (170).

For him there is no offering of food and drink (to any Deva); for him there is no necessity for dhyana or dharana ;4 the Yati⁶ is liberated, is free from attachment, unaffected by all opposites,⁶ and follows the ways of a Hangsa⁷ (171).

0 Devi! I have now spoken to Thee in detail of the distinctive marks of the four classes of Kula-Yogis, who are but images of Myself⁸ (172).

By seeing them, by touching them, conversing with them, or pleasing them, men earn the fruit of pilgrimage to all the holy places (173).

All the shrines and holy places which there are in this world, they all, 0 my Beloved! abide in the body of the Kula-Sannyasi⁹ (174).

Those men who have worshipped Kula Sadhus¹⁰ with Kula-dravya¹¹ are indeed blessed and holy, have attained their desired aim, and have earned the fruit of all sacri­fices (175).

¹ Prarabdha—literally, that which has been commenced.

² I.e., the Parama-hangsa.      ³ Nihsangkalpa and Nirudyama.

·         See Introduction, sub voc “ Yoga.”             ⁶ Self-controlled.. ^a Nir-dvandva—that is, heat and cold, love and hate, etc. ⁷ Highest class of ascetic.       ⁸ Mat-svarupi.

·         Kaula ascetic, or Avadhuta  ^l0 Holy men.   “ Wine, etc.

356 tantra OF THE GREAT LIBERATION

By mere touch of these Sadhus the impure becomes pure, the untouchable becomes touchable, and food unfit to be eaten¹ becomes fit to be eaten. By their touch even the Kiratas,² the sinful, the wicked, the Pulindas,³ the Yavanas,⁴ and the wicked and ferocious,⁶ are made pure; who else but they should be honoured? (176-177).

Even those who but once worship the Kaulika Yogi with Kula-tattva” and Kula-dravya” become worthy of honour in this world (178).

0 Thou with the lotus face! there is no Dharmma superior to Kaula-Dharmma,⁷ by seeking refuge in which even a inan of inferior caste becomes purified and attains the state of a Kaula (179).

As the footmarks of all animals disappear in the foot­mark of the ele pliant, so do all other Dharmmas disappear in the Kula-Dharmma (180).

My Beloved ! how holy are the Kaula-s ! They are like the images of the holy places. They purify by their mere presence even the ChaM^alas and the vilest of the vile (181).

As other waters falling into Ganga become the water of Ganga, so all men following Kulachara reach the stage of a Kaula (182).

As water gone into the sea does not retain its separate-ness. so men sunk in the ocean of Kula lose theirs (183).

All beings in this world which have two feet,⁸ from the Vipra⁸ to the inferior castes, are competent for Kulachara (184).

Those that are averse to the acceptance of Kula-Dharmma, even when invited, are divorced from all Dharmma and go the downward path (185).

* By reason of its having been cooked or touched by a low caste

man, or for any other cause.              ² Hunters—a low caste. Pulindas are a class of Chanaalas, one of the lowest castes. Foreigners, Barbarians.               ⁶ Krura. Bharati says—the first is meat, etc., and the second wine, etc. See Introduction. Of the Kaula-Tantrika division of worshippers. As opposed to the quadrupeds and the quadrumani. Here it

means all men and women.             “A Brahmana.

TANTRA OF THE GREAT LIBERATION 357

The Kulina who deceived those men who seek for Kula­chara shall go to the hell named Raurava (186).

That low Kaula who refuses to initiate a Chandala¹ or a Yavana² into the Kula-Dharmma, considering them to be inferior, or a woman out of disrespect for her, goes the downward way (187).

The merit acquired by a hundred Abhisheka,³ by the performance of a hundred Purashcharana,⁴ ten million times that merit is acquired by the initiation of one man into the Kula-Dharmma (188).

All the different castes, all the followers of the different Dharmmas in this world, are, by becoming Kaulas, freed from their bonds, and go to the Supreme Abode (189).

The Kaulas who follow that Shaiva-Dharmma are like places of pilgrimage, and possess the soul of Shiva. They worship and honour one another with affection, respect, and love (190).

What is the use of saying more ? I am speaking the very truth before Thee when I say that the only bridge for the crossing of this ocean of existence is the Kula-Dharmma and none other (191). . By the following of Kula-Dharmma all doubts are cut through, all the accumulation of sins is destroyed, and the multitude of acts is destroyed⁶ (192).

Those Kaulikas are excellent who, truthful and faithful ‘to the Brahman, in their mercy invite men to purify them by Kulachara (193).

Devi! I have spoken to Thee the first portion⁸ of the Maha-nirvana Tantra for the purification of men. It con­tains the conclusions⁷ of all Dharmmas (194).

He who hears it daily or enables⁸ other men to hear it

¹ A very low caste.

² Here used generally for non-Aryan. The Greeks specifically were so-called.        ³ See Introduction.       ⁴ See Introduction.

^B Together with the karmma resulting from such acts.

⁸ The second portion of the Tantra has been generally supposed to toe lost, but see Preface.                    ⁷ Nirnaya.

⁸ E.g., by engaging someone to read the Tantra to the public.

358 TANTRA OF THE GREAT LIBERATION

becomes freed from all sins, and attains Nirvana at the end (195).

By knowing this King among Tantras, which contains the essence of essence of all the Tantras, and is the most excellent among the Tantras, a man becomes versed in all the Shastras (196).

The man who knows this Maha-Tantra is freed from the bonds of actions. Of what use is it to him to go on pilgrimage, or to do japa, yajna, and sadhana?¹ (197).

Kalika! he who knows this Tantra is conversant with all the Shastras, he is pre-eminent among the virtuous,² is wise, knows the Brahman, and is a Sage (198).

There is no use of the Vedas, the Puranas, the Smritis, the Sanghitas, and. the various other Tantras, as by knowing this Tantra one knows all (199).

All the most secret rites and practices and the most excellent knowledge³ have been revealed by me in reply to Thy questions (200).

Suvrata!⁴ as Thou art my most excellent Brahmi Shakti, and art to me dearer than life itself, know Thou that the Mahanirvana Tantra is likewise (201).

As the Himalaya is among the Mountains, as the Moon is among the Stars, as the Sun is among all lustrous bodies, so this Tantra is the King among Tantras (202).

All the Dhammas pervade this Tantra. It is the only means for the acquirement of the knowledge of Brahman.⁶ The man who repeats himself or causes others to repeat it will surely acquire such knowledge (203).

In the family of the man in whose house there is this most excellent of all Tantras there will never be a Pashu⁸ (204).

The man blinded by the darkness of ignorance, the fool caught in the meshes⁷ of his actions, and the illiterate

¹ See Introduction.      ² Dharmma-vid.      ³ Tattva-jnana.

·         Virtuous one.         ⁵ Brahma-jnana.

6 See Introduction. Here it means one ignorant of divine know­ledge.

⁷ See Bhagavad-gita iv., part passu: also Shiva-Sanghita, chap.)., verses 4-9.                                    

TANTRA OF THE GREAT LIBERATION 359

man, by listening to this Great Tantra, are released from the bonds of karmma (205).

Parameshani! reading, listening to, and worshipping this Tantra, and singing its praise, gives liberation to men (206).

Of the other various Tantras each deals with one subject only. There is no other Tantra which contains all the Dharmmas (207).

The last part contains an account of the nether, earthly, and heavenly worlds.¹ He who knows it (along with the first) undoubtedly knows all (208).

The man who knows the second part with this book is able to speak of the past, present, and future, and knows the three worlds (209).

There are all manner of Tantras and various Shastras, but they are not equal to a sixteenth part (in value) of this Mahanirvana Tantra (210).

What further shall I tell Thee of the greatness of the Mahanirvana Tantra? Through the knowledge of it one shall attain to Brahma-nirvana (211).

End of the Fourteenth Joyful Message of the First Part of the Mahanirvana, entitled, “ The Consecration of Shiva-linga and Description of the Four Classes of Ava­dhutas.”

* Patala-chakra, Bhu-chakra, and Jyotish-chakra respectively.

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