Tantric Texts Series 04 Kulachudamani Tantra Girish Chandra Vedantatirtha 1915 GQ PDF

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Tantra s . Kulacudama~i
Kulachudamani Tantra
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TANTRIK
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VOL. IV
~ U LACHU DAMANITA NTRA
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TANTRIK TEXTS
Vrn .. I. TJ\NTR 1\BIIIDIJJ\N/\ witc.: VrJJ\:\'.ICIIJ\J\' TU
I
and ~IUURJ\..-NIGII/\NTU.
\/01,. II. S'///\TCII/\KRJ\l'\IR0P1\1VA of Purnfrnanda
Sv:\,1111, with Commentary of Ktdicharaua and notes by
Shang·kara. PJ\l)UK..'\..P/\I\'CIJAK1\, with Commen-
tary of Kt't1ichara1la. vVith these arc notes from the T1ka
of Vishvanfttha on the Second Patala of Kaivalya Kalikft
Tantra.
\Tor,. 111. PRJ\PANCHAS .\.RA TA7\!TRA.
" "
\Tor,, IV. KU LACH UDAl\lA1VI TA1'°TRJ\.
\101,. \!. KULAR1VAVA TANTRA. ( Shortly out).
VoL. VI. KALiVILASA TANTRA. ( In the press).
VoL. VII. TANTRARAJA TANTRA. ( In the press).
WORKS ON TANTRA BY ARTH U R AVALON

TANT RA,., C';.; '!'HE GREAT LI BERA TION ( l\ IAHA.- 1
1'-Vi RVA.!\7A TANTRA). A Translation from the Sans-

krit, with Introduction and Commentary.
PRINCIPLES OF TANTRA (TANTRA-TATTVA)
Vols. I and I I.
.....,
I •
THE SIX CENTRES AND THE SERPE:'\T FORCE

(SH ATCHAK RAN I RO PAN A). • ( In the press).
OCEAN OF KULA TANTRA (KULAR1VAVA
TANT RA). ( Inpreparat£on).
I
t
....
:,_I
BY ARTH U R AN D ELLEN AVALON

HYl\1NS TO THE GODDESS (fro m the Tant ra and other
Shastra and Stotra of Shangkaracharyya).

I
ADDENDUl\I.
P. Z I. I 2.
It has been suggested to me by Dr. Otto Schrader that f~~

in Ch. I I 25 is a mistake in the manuscript for either '3'W~ or
more probably for f~q. This criticism seems correct for there
is no reason why the twice-born castes should be excluded.
l\1oreover all the other nouns arc in the dative as ftq is.
According to this reading Kaula knowledge is to be kept from
inimical persons not '' persons of the twice-born caste " as stated
in Sj. A. K. l\1aitra's Introduction.
A. A\",\LON.

Digitized by the Internet Archive
in 2011 with funding from
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/
INTRODUCTION.
-· - ---
This first edition of the hitherto unpublished Kulacl111d~m-

a11i has been prepared with the help of manuscripts (marked cfi"
and ~) collected by the Varendra Anusandhftna Samiti of Raj-
shahi from reputed centres of Ttrntrika worship in Bengal.
The text has been compared in several cases with other manus-
cripts access to which was given by Tttntrika ·Gurus to the
travelling Pandit of the Samiti. The ,vork consists of seven
Pa/alas (chapters).
This Tantra is of a different type from that published in

the last volume.
The Kulachudamani-tantra or "crest-jewel " of the Kult1-

chtira di vision of Tantrika St1dhakas is included in the list of
revealed works, which, according to the Vamakeshvara Tantra,
are considered to be the chief amongst those which deal with
the worship of Shakti. It is accordingly found frequently
rf~ferred to as an authority in many compilations though the
I{ ulachi'1dama11i itself (II. 8) refers us, for all technical terms, to
the Bhairavi Tantra, which is, however now known chiefly
from quotations made from it.
I
Like all original works on Tantrika worship, the Kula-
k hudc\maui is cast in the form of a dialogue-the Shastra being
revealed by the Devi in Her form as Bhairavi, in ans,ver to
questions put to Her by Shiva in His form as Bhairava. For
this reason the book is included in the class which goes by the
name of N igama as opposed to Agama, in which the Shastra
is revealed by Shiva Himself. The form in which a Shastra
is presented whether as the Revelation of Shiva or Shakti is
mere Ltla. Since Shiva and Shakti are one and the same and
it is Shiva who reveals. Shiva is the revealer of the Sht1stra
in all cases, though in some He figures as Shishya and in
others as Guru. The Svachchhanda Tantra puts this clearly in
the following verse :
Guru-shishyapade sthitva svayameva mahesvarah

Prashnottara-padair vakyaistantrang samavatarayat

2 I NTJ{OU TION .
The Tantra according to this verse, wa~ origi11al1y rc; \'ealed

by l\lahcsvara (Shiva) who 11 im sc.:lf stood fur that purpose.; i11
the position of the Curu as wel1 as that of the Shishya. Thi •;
is also s tated i11 th e las t chapter (VI I. 79) of th<..: Ku Jach t1d{t -
111a11i where the: Dcv1 addressing 11 er Lord says :-
• , /\
C1 uru st vam sarvata ntrau:1 m.
K ul:ich:i ra has been cal1ecl a secret doctrine and practice.

The Bhairad in discoursing· of it in th e Kulacht"1dama11i says at
th e out~c;t (I. 3 1) that it had not been told to Vishnu nor tu
Brahm{t nor to Ganapa.
Kaula knowledge. says the text ( I l. 2 5) must not be di-

\'ulged to atheists. fools. Pashus, o r to persons of the twice-
born caste. The s<..:cret teaching appears to ha,·e been trans-
mitted for a long time .. from mouth to mouth " (Vaktrf1t
vaktri'tntaram) and even when it came in part to be reduced
into writing, sufficient precaution was taken to conceal it
from the uninitiated under technical terms. the import of
which could only be learnt from the Guru. The general fea-
tures may, however, be summed up as fo1lows.
Although the word Kula in ordinary parlance means a

family or clan, its technical sense has been defined by th e
Tf1rftrahasyavn"ttikft to be "Kulam = mfttrz'-mfma-meyam." The
term thus combines the meaning of the three other words v.rhi,:h
a rc further explained to mean Jiva (l\lt1ta) Jnana (l\lanam)
and the manifold universe or Vishva (l\leyam). The gist (Sang-
kalitartha) therefore is said to be Shakti. As Shakti is Kula
so Shiva (as distinguished from S_tiakti) is spoken of as Akula.
Kulacht1ra is one of the seven Acharas enumerated by the
Kulf1r11ava one of the leading Tantras of the division of Sftdha-
kas of this school called Kaulas. According to the last named
Tantra it occupies the highest rank. "The Vaidikf1cht1ra" it says,
"is no doubt higher than all. but Vaish11a vacht1ra is higher than
Vaiclikf1ch£1,ra ; Shaivftchftra is -hio-her
b
than Vaish11a vf1chf1ra ;
Dakshiuachara is higher than Shai,·achftra ; Vftmf1chftra is
higher than Daks/ziuftchara ; Siddhfmtachara is higher than the
last and K ulachftra is superior to all."
As K ulachara is thus said to be the highest of the Achf1ras,

only those Sadhakas are qualified therefor who in this or ano-
ther birth have graduated in the preceding A.chfiras ,vhich are
regarded as stepping stones to it. Such a Sftdhaka is called
Kaulika or Kulina. Beino- ::,
the final stao-e
b
of Sftdhana this

INTRODUCTION .
Achf'tra knows no destinction. of race, colour. caste. or sect.

But the esoteric character of its doctrine and practice is such
that it was never meant for the ordinary man of the world.
On the contrary the difficulties of its true practice are said to
be such that according to the doctrine "it is easier to walk 011
a drawn sword." than to be a true Kaula. It is expressly
stated ( I 42) that the Adhikftri must be a K uli'na that is one
who is capable of realizing that every person. thing. and act is
a manifestation of the :Mother or Shakti (Strimayancha jagat-
sarvam ). An essential feature of this 1tchf'tra is the attain-
ment of the knowledge that the Mother who is worshipped
under different forms as Tripura. Kalikft and so forth with
differing rituals is She from whom all creation proceeds ancl
who is all in all. This is very aptly set forth in the text ( I. 24)
which says "Oh All-knowing One if Thou knowest 1\1 e then
of what use are the Amnftyas (revealed teachings) and Yftjanam
(sacrjtices: ritual). If Thou knowest l\Ie not. then of what use
are Amnftya and Y ftjanarn."
Yadi mttng viddhi sarvajna kva chfunnftyflit kva yftjanam.

Na viddhi mftng chet sarvaj na kva chfunnftyalt kva yfijanam.
This tec1ching· has found its way into popular Bengali songs
which say. ._
" Tell me what will japa. tapa. yoga and yi\,ga do for a man
in whom Kulakuudalini awakens and for the man in whom She
a wakens not." Supremacy is claimed for K ulf,cht'tra 011 the
ground that it is the final stage of Sftdhana in which Knowledge
is realised to be superior to ritual. K ulaclharma is accord-
ingly said to weigh more than all Yajnas and Vratas put to-
gether in the seal~ against it though such rituals are necessary
in the preliminary Acharas ,vhich qualify for the last. As Jrn\na
alone secures liberation the Kuh"trnava Tantra affirms that
without Kuladharma liberation is not possible. \;\Tith the
question whether this claim is well founded I am not con-
cernE2cl but with the statement of the hi\;torical facts. As being
the Achftra which is claimed to be at the entry of liberation it is
regarded by Kaulas as supreme and the end for those which
precede it. Other schools take a different view of the Kaula
claims.

C I I 1\ PT E 1, I.
The hook opens with an enumeration of the K ula-!- i tmdari s

or Devis who are said to be innunH..: ra!)l e. under the names of
Tripurt,. Kttlik:'i. Vttg·ishvad, Sukulf1. K ulf, . l\l{LtangginL 1'11rnf1.
V imal:'i. Cha11da11:'1 yik:'i. E kaj;1 It,. Durgft and others . Several
doctrines also such as Vais/uzava. G{tnapatya and others are
mentioned.
The names of a number of Tantras belonging to the sixty -

four arc next given. A complete list has been quoted in th e
footnotes (pages 2- 3) from the Vfimakeshvara-tantra. acconling·
to which each of the eight Bhairavas has a Tantra of his own .
all of which are collectively known as the Bhairav:"1sh/akam.
Similarly the Tantras relating to the seven l\latrik:'is and the
Shivacli\tis arc collectively called Bahun"tpf1shtakam. The
Yftmalas are eight in number. These three classes give us 24
works, while the rest are those named in the list.
The 64 Tantras given in the Vttmakeshvara arc as follows:-
lvlahttmftyi
Shambara
Y oginijala-sham bara
4 Tattva-sharn bara
Bhairav£1shtaka- (a)
•
A Sltancnra A
5-12 .-:,;:-.,
(b) Ruru
(c) Chanda
(a') Krodha
(e) U nmatta
(./) Kapali
(g) Bhishana
(h) Sanghara
13-20 Bahun\pi\shtaka-the eight Tantras of the seven
l\Iatrz"kas and Shivach\tis
21-28 Yarnalashtaka-(a) Brahmayamala
(b) Vishnuyamala
(c) Rudrayarnala
(a') Lakshmiyamala
(c) Umayarnala

INTRODUCTION . J
(/) S kancla yttmila- ( B haskara

substitutes Jayadrathayftmala)
(K) Ganeshayamala
(h) Grahayamala
=/.=29 l\Iahochchhushya 49 s~trv,tj 11ft 11 ot t,tr,t
,-;, : "'0
,) Vfttula ,-;, : 50 lVIahftk:U1mata
,,,:, ,., I lVI ahfdakshmimata
V atulottara 51
",., ,, Hridbheda -,, Siddhayogeshvarimata
.)- J -
:;{: ,., ,., K un'\pikfunata
Tantrabheda 53
""
34 Guhyatantra 54 Devart1pik,\mata
35 In
'-.Hllll·1.;:a 55 Sarva viramata
,.,6 Kalttvticla 56 Vimalamata
" IT-...a 1"asara
"
37 57(a) Purvamrn\ya
,.,8 Kubjikamata (b) Pashchimamrn\ya
"
"A'39 Tantrottara (c) Daks/zim"tmni\,ya
40 Vi11atantra (d) u ttaramnaya
h A
41 Trodala 58 Niruttara
42 Trodalottara 59 Vaisheshika
43 Panch,"tmrita 60 Jnanarnava
,. ,.
44 Riipabheda ·"-6
-.~ I Virabali
45 Bhutoddtunara 62 Arunesha
46 Kulasftra 6,., l\Iohinisha
Kuloddisha 64
" Vishuddhesvara
47
,;,:, 48 K ulach 11dfu11ani
It has not been found possible to identify with ce rtainty all

items in the list given in this work with that of the Vtunakesh-
vara and in some respects the list differs. I f. howev e r. we take
1\1:"t.yottara, Kalftpaka or Kalftpada, Sarvajnanatmaka and
Vishudeshvara which occur in the Kulachudfunani to refer to
items I, 36, 48 and 64 respectively of th e Vamak eshvara list
then the two lists correspond except as to the 9 items marked
with an asterisk. In the place of these last th e present work
appears to give the names of the following Tantras :- 1\,Jah,\-
sarasvata. Tantrajrn\na. Vttsuki, l\Iahftsammohana, l\Iah,"t-
sftkshma, Vahana. V,'\hanottara, ~Iatribheda, Vishvfttmaka.
Shivttvali. If ho,vever we thus count' them we g et I o Tantras
or one too many. Possibly l\lah,"tsftkshma may be part of the
title of the Vfthana Tantra which succeeds it, in ,vhich case it
may be eliminated.

r, I\' TI, 0 I> I . CT I<> '.\ .
Th e Bhaira va th c..: 11 sa ys that 11 e k11ow-; a ll thc;...,c K 11la -

s1111dari -;, doctrines. and Ta11 tras hu t ha-; 11evc;rt hc..:Je...,-, 11 ot
attained hi iss ( .\.11anda ). I f e a -; ks th e B haira vi why thi s is so ?
I 11 reply th e Bhaira v1 firs t g iv es som e ~c 11 era l phil o~oph ical

instruction in e leven verses ( I. 16-26) to th e Bhaira va wholll
She addresses as the mos t Suprem e Kula th e ocean of T[unrik a
K ,ila k11owl edge (Tantrajn:"lllakularna va) whi ch. s in ce If c
apparently seeks instruction. has for the mom e nt been obscu red
by Her l\,ftty:'L This portion may be diviclccl into three !-iec-
tio11s. The first (vv. 16-17) refers to that primordial s ta te
\Vhe11 She as Prakriti was h-iclclen in Chiclt,nancla (Ahang Prakri-
tin\pft chech chiclt111anclapan\yan:"t ). In thi s s tate there is
neither creation. maintenance or destruction : neither Brahm:1.
l lari or Shambhu or other Devas ; neither attachment, suffer-
ing- nor liberation ; neither piety. Theism. or Atheism . Japa.
Guru or Shishya.
The second state (vv. 1 7-24) is that in which the Dcvi

covering Herself with Her own l\Iay:"1 becomes desirous of
creation ( U nmukhi) and threefold. Then joyful in the mad
delight which comes of Her union with the Supreme Akula
She becomes Vik£trini ; that is the Vikftras or Tattvas arise in
1\1 Ctlaprakriti.
l\If1,yay£tchchhftdya chf'ttmfu1ang tridh£t bhfttvft yadonmukh i

Parftkularasonmftdamodini cha vikftri111
At this second stage Brahmft. Hari. Shambhu appear and

with them the Worlds (Loka) and the Elements (PanchabhCttfmi)
of which they are composed. By the differentiation of Shiva
and Shakti the Gunas commence to operate (Shivashakti-pra-
bheclena g-unotpattistu jayate). Brahm:"t and the others are not
distinct entities. They are all one and the same as parts of
Her. The creation which is l\Httr£ttmaka appears and then
disappears in Pralaya.
In the third section (vv. 24-26) the Devi teaches the great
lesson that all scripture and ritual are unneeded where She is
known ; as they are unneeded where She is not kno,vn. For
scriptural teaching is a means to an end ;-knowledge of Her.
l t therefore has no use where She is kno,vn. If on the other
hand religious disposition is wholly wanting- these means alone
will not evoke it. though they are not without their uses in
educating a latent piety in the disciple. The Bhairad then
says " I manifest myself as woman (that is in female form or

I N 'I' R ( ) DU C, I' I C) N . 7
Shakti) which is my o,vn Self and the very essence of creation

(Nt1r1rf1pang sam:",sthaya srish/isa.ram mad:"1tmakam) in order to
know Thee Bhairava, the Guru who art united with Me
(Bhavayogastham)". She adds that even when all this is said
Her Tattva is not known.
The Dev1 then speaks of the methods ( U p:"1ya) of attaining

liberation which is the essence of all Tantras and is honoured
bv all Devatf1s. These means secure knowledge irncl a waken
' l~attvahodha. Thev clestrov both merit and demerit and
(v. 29) give both e1;joyme11t' and liberation (Bhogamuktiprad-
:"tyakam). This doctrine is said to have been kept as a pro-
found secret so that it had not been divulged even to Vishnu,
Brahm:"t. nor Gauapa. It should be concealed in the heart
(Gopaniyantu hridaye). .. This ,vonderful secret, my child,
should be kept from Pashus" (v. 40. Rahasyam aclbhf1tang vatsa
goptavyam pashushang-kate). The Dev1 speaking of this doc-
trine thus addresses the Bhairava "Child (Vatsa) it strikes me
with wonder and bewilders even the wise. It is replete with
numerous and bewildering meanings and is the final resting
place of all good disciples ( Sachchhishya-paramaspadam). It is
Sadachara according to all doctrines (Sarvavadisadachara)
and is at the same time blamed or reprobated by all doctrines
(Sarvavadivigarhita). It can be learnt only from a good
teacher (Sacltich~1ryyaparijnaptam). Follow it ,vith care."
To begin with, the Devi speaks of the necessity for the

acquisition of Jnanashuddhi, the purification of knowledge, and
for this purpose She refers to the daily observances beginning
with the morning rites. The Saclhaka should rise in the morn-
ing, make his Pra11a.ma to the Kula trees (Kulavriksha), and
contemplate upon the Kula (Shakti) from the lVItdadhara to the
Brahmarandhra and meditate on the Guru.
The Kulavrikshas according to the Kameshvara Tantra arc

Shlesn~ataka, Karanja, Nimba, Ashvattha, Kadamha, \'ilva.
\'a/a, Ashoka( 1 ). The Tararahasyavrittika quoting the ah<H'e
verse from the Kameshvara Tantra adds that the above arc those
usually enumerated but that a ninth is added by some namely
the Chinchft. The printed Tantrasara however gives a list
of ten trees ,,,z..
the first seven mentioned together with
( 1) Shleshmfitak:lk:1r:111jakhy:1nimhaslw:lllhaka<lamhak:U
\'ilrn rnto 'pyashokashcha ityashtau kulapadapah.

li\'I l{Ol>l 'I I Oi\ .
l Jt!11111l,,tr;1, I >hfttri. and Chinchft( 1). From which it ,,ould appc.:,11

th;it whil -; t ~ hl1·s h111fttaka. Karanja, Vilva, J\sh vattha, Kadamba .
Niml>a and \'a/a are gen e rally recognised as K11la trees, Udum -
hara, I )hfttri, Chi11chft. and J\shoka are only exceptionally so.
Then follow s the mental worship of the eight Kula11{1thas, namely
l >rahl{t<l{tllanda, Sa11akftna11da. K umftr{rnanda, \/ ashish/hfuianda.
K rodhfi.nanda. Sukhfu1anda. Jnfu1{rnanda and Bodh trn anda.
T heir Uhyfrna is given i11 t ,vo verses. T hey are those whose
eves betray the b liss in their hearts which comes from the.:
, /rea t Rasa (i\ Iaharasarasoll[t'-;ahricla ,v{u1a11dalochan ah) ; whose
~
darkn ess (Ta mas) has been cu t and crushed by em b raci ng K ula ;
th e cli s pellcrs of fear who know the meaning of all th e K ula
Tantras ( l. 36-37). T he Chapte r closes with the ins truc ti on
that th e Guru fi t to ini t ia te a disciple in this sys tem m us t be a
Kulina and no o the r. T he K uli na is Aclhik:'i ri o f a ll V idya s
and is co mpe te nt to initi a te in a ll ?vlant ras ( D ikshflpra bh uh sa
cvatra sarvamantrasya na para h). Th e wo rk o f th ose who
leave th e K ulag uru is sta ted to be mere Abhichara.
CHAPTER II.
This chapter b eg ins with the ablution-rites (Snana) and

s tates th e Shastric rules which must be followed. The devotee.
after ablution. is directed to ,vear two pieces of cloth (II. 1 2 ).
This is strictly in accorclance with the rules laid down by Yogi
Yajnavalkya. A departure from this rule constitutes. according
to Bhrigu, nakedness. which disqualifies for the performance of
religious rites. The devotee is next directed to ,vorship Shakti
with offerings of flo,vers. incense. perfumed betel. and other
desirable articles. Then foll ows the worship with Yantra and
the contemplation of Oneness with the lVlother. The worship
of the Sadhaka's wife , Nij a kantam I I. 30) is d escribed with the
details of her initiation to be given where She has previously
been uninitiated.
- - - - ------ -- - -
( J ) S hleshm a tnkaka ranjand 1a-Yilva sh v:1t t ha-kadamhaka h

Ni mbo v:l/o dumlmrnncha <lhntr'i chincha d::isha sm ritah.

CHAPTER I I I.
The rites prescribed for the night are disclosed in this

Chapter. If the devotee worships a Parashakti, he should first
initiate her if she happens to be uninitiated. The mantra for
such initiation is referred to in three verses (III. 1 3- I 5). The
food to be offered to Shakti during the Purashcharana-ceremony
is enumerated at length (II I. 2 2 - 26 ). The Shaktis worship-
ped are to be looked upon as eight Matrzktts, and they should
be named accordingly. The hymn to be recited in their wor-
ship is given, which shows that each of them is to be addressed
as one of the aspects of the Mother Herself.
The hymn is called Karnejapa-stotra from the fact that each

verse addressed to each of the Matrikas is whispered into her
ear. In this worship the elder may bow down to the younger,
one of superior caste to one of inferior caste, for the Shaktis
selected for worship, are each and all manifestations of the
Mother. The following translation and accompanying notes
are by the General Editor.
01\I.
Obeisance to Thee O Mother ! 0 Dev1 !

The pure One ( 1) Who art Brahma ( 2)
Remove by Thy mercy all obstacles (3) which beset me
And grant me liberation (4)
2.
Our great Lady ! (5) Bestower of blessings !

Oh Devi ! Who art the Supreme Bliss (6)
Remove by Thy mercy all obstacles which beset me
And grant me liberation
1. Anaghe.
2. BrahmarC1padhare i. e. Shakti of Brahma or Brahmi Shakti.
3. Vighnam ; that is obstacles standing in the way of liberation.
4. Si<ldhi ; the greatest of which liLeration (Moksha) is. The refrain runs:-
Kripay:l. hara vighnam me mama si<ldhing prayachchha me.
5. l\laheshi, Shakti of l\lahesha or Shiva : Shaiva Shakti.
6. l'aram:l.nandarupini : for She is according to Tantra one with the Supreme Brahman " ' ho
is Bliss Itself,
2

10 INTRODUCTION.
,,
.)·
Kaumt1r1 ! ( 1) beautiful Pl aymate of K um:''tra !

The sovereign Mistress of all Vidyfts ! ( 2)
Remove hy Thy mercy all obstacles which heset me
And grant me libe ration
4.
0 Devi ! 'vVho borne by the son of Vinatft (3)

/\rt Vishuu (4)
R e move by Thy mercy all obstacles which beset me
And grant me liheration
5.
Oh Devi ! Bestower of blessings ! Who art Vttrahi (s)

By Whom the earth was lifted on Thy tusks ( 6)
And grant me liberation.
6.
0 Devi ! Who art Shakra (7)

Who art worshipped by Shakra and other Suras (8)
7.
Chamunda ! (9) besmeared with blood wearing a garland
of severed heads
Destructress of fear !
Remove by Thy mercy all obstacles ,vhich beset me
- - - -- - - - - - ---- ~
T. Shakti of Kumara .
2. Sarvavidyeshi ; the Vidyas are ,·arious manifestatinns of ::-.Jahashakti.
3. That is the bird-king Garuda the vehicle of Vishuu,
4. \'ishnurupadhare, i e. \'aishna,·l Shakti.
5. Sh., kti of Varaha the Boar incarnation of Vishnu.
6. The Varaha Avatara ,rhi~h succeeded the Kurmm!t and raised the e,uth from the \\·aters
in which it was sul,merged.
7. Indra, the Ded is here addressed as. the Shakti of Indra nr Aindri Shakti.
8. The Devas.
9, One of the Sangharini manifestations of De\'i.

_ ___________...,...,...'"""""'="'""---=-~==~================= -~ -
1NTRODUCTION. II
8.
l\1ah£tlakshmi, ! Mahamtty£t ! ( r)
Destructress of anguish and sorrow !
9.
.
Thou art O Devi ! the Father and Moth er of all ( 2)
And art to us in the place of Father and Mother (3)
One Thou art yet manifold (4) in the form of the
universe (s)
Obeisance, Oh Devi ! to Thee.
With the recitation of this hymn ends the Puja. of the

Shaktis ; the worship of at least one of whom is enjoined. Other
rites are enumerated in the subsequent Chapters.
CHAPTER IV.
The devotee should be well versed in Vaishnavachara that

is in Bhaktimtirga before he can be permitted to adopt any of
the special rites. He should be U darachittah (large minded)
Paraninda-sahishuuh (patient of ill said of him) and U pakara-
ratah (one \\ho does good to others). He is required to recite
his Mula-mantra if he happens to come upon a deserted temple,
junction of four roads and such other places which are said to
be fit for worship. He is directed also to bow unnoticed to l\1ah.ft-
kali if he sees certain birds and animals : Gridhra (Vulture),
Kshemangkari (Brfthmaui kite) Jambuki (She-jackal) Yama-
dfttika (raven) Kurara (osprey) Shyena (hawk, eagle or falcon) a
crow and a black cat. He is further directed to do circumam bu-
lation (Pradakshiua) of a corpse and the cremation g round. The
Mantras to be recited on such occasions are noted. Obeisance
1. l\Iahamohe. As such the :;\[other is th e Destru ct ress of Avidya a nd therefore as the verse
says de'3tructress of all the anguish and sorrow which proceed from it.
2. Pit,imatrimaye.
3. Pitrimatrivahishkrite. The earthly fath er and mother which are mere Angshasha kt is
arc put aside to revere Il er as th e real Fa ther a nd l\I other of all.
4 Eke Lahuvidhe.
5. Vishnu(1pe.

I2 I NTRODl.i C 'I· r ON .
mu st also he mad<.: when he sees a black !lower, red cloth , a

kin g, a prin ce, an elephant, a horse, a chariot, weapons of war,
valorous man (Virapurusha) a buffalo, a Kaulika or an image
of M ahishamardini. If he sees a jar of wine, fish or flesh, or
a beautiful woman , or a Dcvi Bhairavi, he mu st how and recite
a special mantra. The Nilatantra gives a fuller list of objects
to which obeisance is to be made in thi s way. Then comes
the ritual prescribed for the worship of Kftli in the crcmation-
g-rouncl. The Dhyftna is revealed in seven verses (IV. 39-45).
As this Dcvi fulfils all Siddhis She is called IJakshiuftkftli.
CHAPTER V.
This Chapter deals with rites which arc performed for the
development of powers enabling the devotee to draw towards
him any Deva, lower Spirits or human being he wishes.
Vv. 7-8 say that if anything is taken from the subject of the
rite which belongs to him or he or she are ill-treated or deceived
in any way the Sadhaka is fallen (Bhrashta) and dies. Harm also
happens to his family from such magic (Abhichara). The
rite consists of the worship of Dakshiuakali, The Rishi of the
lviantra is Bhairava and Chhanda is Vslzuik. The first Vija is
the supreme Shakti (Purvang vijang parashakti). The Angga-
nyftsa is directed to be performed with the Vija coupled with
the six long vowels. In this rite the Brahmana Sadhaka is
directed to substitute for wine ( where this is mentioned) honey
in a vessel of copper (v. 78) or he may perform the Kulapuja
with Kula wine.
CHAPTER VI.
This_ par~ is con~erned with the method of acquiring po,vers

(Vetalas1ddh1) enablmg the devotee to go anywhere he pleases.
It consists in the worship of Y oganidra, Katyftyani, Purneshi ;
Chandi ; Ka.mflkhya, and Dikkaravasini. The special rite of
Sftdhana which goes by the name of Shavasadhana, is described
in this chapter (vv. r 9-28). The object of this Sadhana in this
special instance is the acquisition of the power ,vith which the
Chapter deals.

CH A PT E R V I I.
This the last chapter describes the ,vorsh ip of l\tlahisha-

mardini which, from the large number of stone and metal
images discovered in various places, seems to have been very
popular at one time. The ,vorship of IVIahishamardini appears
to have undergone gradual changes. This is indicated by the
Mantra as disclosed in the Kulachf1d:'\mani. The l\,Iantra has
been revealed in the usual Tcintrika garb by the following
verse:-
Trailokyavijabh(itftnte sambodhanapadang tatalt

Srzshtisangharakau varnau vidya mahishamardini
This yields a mantra of nine syllables, namely
Ong l\tlahishamardini Svaha
But the text (VI I 5) ordains that if the l\lantra and its
Sadhana is disclosed at all. it may be disclosed to one who is
extremely obedient to his Guru, but even then not with its Vija.
Only eight syllables should be disclosed, thus reducing the
mantra to
Mahisltamardini Svfthft.
It is said that the lVIantra of nine syllables should not be

imparted but should in the Kali age be kept concealed, and
that eight sy1lables alone should be disclosed with the lV[antra,
Svaha, but never with the lVIantra Namah.
It would appear from the Shftradfi,tilaka, a compilation by

Lakshma1la Deshika of the eleventh century A. D. that in his
clay the Mantra of eight syllables alone was known. The
Mantra of ten syllables is not mentioned even by the Kula-
ch ua'ftmani. This may be taken to suggest that the worship of
Mahishmardini is of great antiquity. Originally the mantra
was of eight, nine and ten syll"ables: But in cours~ of time (at
the date when the Kulachndamam was .reduced mto writino-
the lVIantra of ten syllables had already fallen into disuse, whil~
the Mantra of nine syllables, was discontinued. In the eleventh
century A. D. : at the date of the compilation of Shi\radi\tilaka)
the l\Iantra of eight syllables only was known.

I>JTRC)DUCTION.
/\11otlwr irnp<>rtant cha11~·e is noticeable in the NLi;!ti and

Chha11da <>f this :\la11tra. The N1:d1i according to lU1ghava's
Commentary 011 tlw Sht,raclihilaka, is said t1J be.: Shakavatsa:
th<.: Chha11da according to it is J>rakn'ti. The Commentator also
111Jticc.:s that in his clay according t<J some.: the Ris!ti was also
said to he :\H\rkandcya. But the.: K ulach(rdiimaui (VI I. 11)
distinctly says that the.: Rl~i;!ti is i\'arada and the Chhanda is
G{1yatri. l t is noticeable.: that the Jris!ti and ChhancJa of the
:\Iantra for the.: worship of UCtrg:"l are .0Ji\rada and Gayatri.
l\Iay it be that the worship of :Vlahi.sharnarcJini was gradually
sought to be cast into the same form as the worship of Durga?
This seems highly probable from another circumstance that
according to the Sharaclatilaka-tika of R.f1ghava Bhatta, the
Pilhapftjft should be performed as ordained for the worship of
Durgf1.
The image of :Vlahi.s!tamardini is however different from

that of of Durg{t. l\lahi.s!tamardini according to Kulachudamaui
(VI I 13) has eight hands holding on the right side Chakra
(discus) Khadga (sacrificial sword), Vaua (arrow), Sh(da (trident),
and on th e left side Khadga, Charma (shield), Dhanu (bow) and
Tarjani-mudra ('uide post). The Devi is said to be of black colour,
,vearing yellow cloth, and is placed on the body of a black
buffalo.
This Dhyfwa does not exactly correspond with the one

which is noted in the Sharadatilaka. According to it, the Devi
holds in Her hands Chakra, Shangkha ( conch shell), Kripfwa
(sword) Khelaka ( club). Vf11za, Karmuka (bow). Shula and
Tarjani-mudra. The Devi who is said to be of the colour of
Garuda-stone ( emerald) and bedecked with the crescent moon
is described as sitting on the head of the buffalo.
1n the Hymn incorporated with the text of the K ulach11da-

mani (VI 1 33) the Devi is said to be black of colour, resem-
bling crushed antimony and is described as holding Chakra,
Dara. (Shangkha), Kartnkft (small sword), Khela (club), Vftna,
Dhanu, Trishula and Abhaya-mudrft. So far as this l\!Iudra is
concerned, Rf1ghava cites an authority to show that Tarjani-
mudrft is the same as the Abhaya-mudrfL It appears from the
Tantrasara that the Devi is to be worshipped now in this form.
The K ulach-C1dama11i gives no Shangkha, or Khetaka or

Kartrikft. It has instead two Khaa:~as and Charma. The
Shf1radf1tilaka n1<...:ntions no Charma or double sword. It intro-
duces Shangkha and Khetaka. The Hymn makes a further

INTRODUCTION .
departure by changing the Khadga into Kartrika. This is

exactly what appears to have been in vogue when the Tantra-
sara came to be compiled about 400 years ag-o. The Hymn
therefore appears to be of a date later than this.
While the images appear to have changed in this way. the

mode of worship has remained pretty fairly the same. The
details are given ,vith a vie\\' to help the reader to follow the
ritual.
The worship of l\lahishamardini is in general performed in

the usual Tfi.ntrika way. The text only notices the points of
difference which constitute its special features. The mos t
noticeable of these is the Anggany:\sa which usually embraces
six Anggas. In the case of the worship of lVIahishamardini the
text (VII 15-17) mentions only five Anggas. The Sharadi'ttilaka
(X I 2 5) says that in this worship N yftsa is made only upon five
Ang-gas, leaving out the N yf1.sa of the eyes. The Dhyana is
given in verses r 2-14. The Yantra is composed of a lotus of
eight petals, in each of which (VI I I 8) eight Devis are wor-
shipped, described generally as Durga and others (Durg-ady:\).
Their names ar~ given in the Sha radtttilaka (X I 29) as Durgi\.,
Varavaruini, Arya, Kanakaprabhft,, Krittika, Abhayaprada,
Kanyft and Sunlpft. They are worshipped ~ith the long
vowels i\,, i, ll, ri, !rt, ai, au and ah. Thus :-Ang Duro-ftyai
namah; ing Varavaruinyai namah; 0 ng Aryayai namah; Ring
Kanakaprabhayai namah ; Ldng Krz'tt1kftyai namah ; Aing-
Abhayapradayai namah ; Aung Kanya.yai namah ; Ah Sunlpi\yai
namah. The Sharadatilaka-tika of Raghava Bhat/a says that in
selecting the long vowels rt, lri should be rejected as neuter
vowels. The Tantrasara, however, gives the long vowels as ft, i,
11, ri, Id, ai, au, ah. The weapons are also to be worshipped along
with the consonants beginning with ya or in other words the
consonants beginning with ya. that is ya. ra, la, va, sha, sha, sa,
and ha are selected.
The hyn1n to l\tiahishamardini incorporated in the Kulachu-

damaui is recited by Bhairava. The text of this hymn appears
to have grown defective in course of time. Reference had
accord_ingly to be made not only to the printed edition but to
Ms. copies of the Tantrasara in which it is quoted. One l\1s.
dated r 604 Shaka year found in the district of lVI ymensing by
the travelling Pandit of the Varenclra Research Society, was of
great. help in restoring the correct reading. The text. as
printed herein may, therefore, be taken as fairly accurate. From
the hymn ( Vv 22-35) it appears that whilst the worship of

10.'TR<)l>UCTION .
\ ' i.,/,1111 and Shi Ya was. popular, and thc;ir votari,;s were ap-
1ilaw l,·d th,· K t1hchftra was blamed. J\ translati<Jn of this
hymn in En~·lish was printed in the Yolumc; entitled " I l ymns to
the ( ;odck.:ss" by /\. & I~. J\ valon. J\s was there pointed out
the text of the Tantrasara used for this translation was in parts
corrupt and unintc.;lleg-ib)c; and in others of doubtful meaning-.
J\ further translation with commentary has therefore been here;
made; by A. 1\ valon of the text as it has nuw been revised :
and the opportunity has been availed of to correct some errors.
The following translation and accompanying- notes arc; by the
General Editor.
i\1 /\ H I.Sf I AM AR DI ~ I( 1 ) ST OT RA.
0 Chan di ! ( 2)
By Whom the act of the wicked and formidable Asura( 3)
was shattered.
Do Thou wander in my heart.
Destroy my selfishness and the cala1~1ities which deeply
pierce me,
Arising from the mass of malice and fears ( which assail me),
So that, free from danger,
And protected by the lotus duster of Thy feet,
l\1y swan-like(4) mind may swim and rejoice in the Ocean
of Bliss.
vVhat fear of his enemies has he who worships Thee ?

The Devas who worship Thy feet
Having abandoned the form of N risingha(s)
Whose towering mane rivals in splendour and height
towering Mount Sumeru,
( 1) A title of the Shakti nf Shiva as the powerful victrix of demons.

She is :\Iahisha-
mardini, as the slayt'r of i\Iahis/1a. The Daitya Shumbha attacked Her in the form of a
buffalo (:\lahisha) ; see Chandi.
(2) A form of the Devi assumed for the destruction of the Daitya Chanda, and who assisted
in the destruction of the demon Raktavija ; see (Markaudeya f'urana).
(3) ~Iahisha.
(4) l\lanohangsa; the Hangsa is variously described as a swan, gander, and flamingo.
(5) The l\lan-lion incarnation (Avatara) of Vi.'lmu, in which He destroyed the Daitra
Hirnnynkashipu, father of IIis devotee l'rahhlda.

INTRODUC'l' ION . I7
And whose fing·crs arc outstretched to tear ( the breast of )

H irauyakashipu( 1)
Now worship (the lion)(:2) the enemy of the elcphant(3)
Server of Thy feet which destroy the bonds of the Pashu.
0 Chaudi ! when the syllables. the letters of which speak

of Thee,
Reach the car, then Brahma and other Dcvas
Sing the truth. touching Purusha and Prakriti(4).
0 Dcvi ! be today gracious to me,
Devoted as I am to the kissing of Thy sacred lotus feet.
The one and only glittering abode of the essence of the
nectar of all Devat:l,s.
If, because of my following Your way of K ula(5),

I suffer reproach, better is it that I shall thus be without
fame.
Let me not have that which comes of the worship of
Keshava(6) and Kaushika(7) ,
Rather, 0 l\1other ! let my heart rest in meditation on Thy
lotus feet,
Worshipped by Brahma, Hari(8), and the Enemy of Smara(9)
By the Eater of oblations( 1 o) and the Enemy of the
Daitya ( 1I).
(1) The Avatara is generally represenlecl with the King of the Dailyas accrnss llis knees,
tearing a~under with Ilis hands an<l claws the latter's Lclly. Sec note 5, p. 16.
(2) ·which accompanies the Dev1 as Durga. After the destruction of I liranyakashipu,
Vishuu's wrath was not appeased. Th e world trembled, fearing what I le might do. The
Dcvas asked the help of Shiva, who assumed the SharalJha form-that nf a lion with wings and
eight feet-who caught up Vis/mu into the air and held him theni until he had become powerless.
The lion then went to the feet of Durga, whom he accompanies.
(3) Kari the eleph:rnt form subsequently assumed by the J\rnra :'llahisha. Karivairi=encmy
of elephant= lion.
(4) Shiva and Shakti ; the ''l\lale" and "Female" from whose uni1m springs the Universe.
(5) That is, Kulachara, one of the divisions of Tantrik worshippers, who, the \'erse says,
arc misunderstood, and therefore subject of rcproacl1 ; and which is contrasted in the next line
hut one with the more popular and conventional worship of Kesh:wa and Kaushika.
(6) Vis/urn. (7) I ndra. (8) \'ishuu.
(9) Smara, the Goel of Lo,·e; Shiva, who slew him, i~ his "enemy."
( 10) That is Fire.
0
( 11) Daityil.r i : usually an cpithtt of Shri Krislwa, hut as Hari has already hcen menti,mecl,
pos.,ilily the reference may lie lo Jnclra . ,\ccorcling to i\lcdint, Daityari- Dc\':1ta
3 Downloaded from https://www.holybooks.com

I NTRODCCTIOJ\: .
5
() Mother! If I he engaged
the constan t con templa tion
tn
of T hy lotus fee t,
Then what is there which S iddhas have( 1) which I ha ve not
May T hy lo tus F eet be eve ~ presen t to my bliss ful mind( 2)
Th y fee t fr om wh ich cxce?c} mg me r~y flo ws !
() propiti ous Moth er ! d o I hou forgive me.
Verily ancl without cloubt, even the Lord of Bh11tas(3)

would have perishecl(4)
Madd ened as H e was with th e joy of the embrace of (Thee
. \t\Tho a rt) His own self(s)
Had He not been fr eshened by the lotus fragrance of Thy
feet,
Bathed in the honey which flows within
From the union of Shiva and Shakti(6).
7
0 Mother! let the stream of heavy showers of holy
devotion towards Thee
Be ever shed upon me,
S truggling and drowning(7), alas! as I am in the endless
Ocean of Illusion
( 1) Siddh aspada.
(2) This "mind " has a qualifying adj ective viz :-" Akshatasampadi"' "of •uninterrupted
happiness." It is so because the Devt is dancing there.
(3) Shiva is Bhuteshvara or Bhf1tanatha. Bhuta, which in a general sense means "beings,"
specifically refers to the Spirits hy whom Shiva is surrounded, and of whom He is Master.
(4) It is liy the Devi's aid that Shim is Parame!'hvara, for without Shakti He is ncthing, and
without Her life-giving energy and support cannot exist. .As the Kubjika T antra says : "With-
out their Shaktis the husbands are Lut Preta (inert corpses)." So al~o the Jnanarnava: "0
beloved, pure Sadashiva, without Shakti is witl.ot;t motion like a corpse, for without Shakti
He can do nothing."
(5) Svatmanam parirabhya. Literally, having embraced Himself. T he Devi is, howe,·er,
in a dualistic sense, His sacred half, and in reality one with Him and his O\\ n self ( sec l\Iaha-
nirvana Tantra, Chap, I). Cf. Atmaratipriyah (Shatchakra p. 64}.
(6) Daivadvichyutachandrachandanarasapragalbhyagarhhasravat. The meaning is not clear
1,ut Chandra (moon) seems to stand for the \'ija of Shi,·a (which it also means) : and
Chandanarasa (liquid sandal flow) issnes from Devi. T herefore the union of Shiva and Shakti in
the Sahasrara appears to be indicated.
( 7) 1\Johajaladhi-,·yaharn-vidclha, lit : "pierced hy the mockery of the oce:m :1f illusion."

INTRODUCTION . 19
Without taste of the water of the Bliss of Brahman

Which devotion dispels the weight of anguish from numbers
of Devas.
l\Iay the glory of Thy feet dark as a rainladen cloud,

Be ever in my heart
Dispelling by its lustre as of ten million suns
The darkness which overspreads my mind.
From its glittering womb were born the three Devatf'ts,
\t\Tho create, maintain, and destroy the world,
v\Those substance is pure consciousness and bliss.
May( I) Devi Durgft Who gives victory and happiness

Dispeller of fear, Victrix of fortresses and ill-fortune
Who had power to destroy the proud enemies of the
Devatas,
And Who strikes terror into the hearts of thousands ( of
Ever conquer! Her foes)
She it was Who, having severed the head of the Asura
l\1ahisha,
Crushed and killed under Her feet him who assumed the
form of a buffalo
Now bellowing, now charging, and again retreating
And from whose mouth the Asura issued.
IO
In the red ocean vast and surging

Danced the great shields weapons and streamers( 2) of the
enemy
(An ocean) clouded by the flight of discus
And the arrows of the heaving multitude of soldiers
There lay the heads of the proud and wicked Asuras
Broken and cut to pieces, tossed about by the storm of
battle,
(The sight of which) sharpened the thirst and hunger of
the birds of carrion.
(I) S<!c !\Jarkandtya Chandi vv . 38, 39 .

(2) Chdmarn.

20 I. T l{ <) I >l ,I I O :\ .
I I
I 111eclitate(1) upu11 l)ev1 :\lahishamardi111,

Rush i11g in frenzy now here. now thc.:re on that wondr<Jw,
field of IJattle (for the slaugh ter of the enc.:mie~)
1\tte11decl by eight compa11i<J11 :\H'ttrz's(2)
1\11cl 011 the i\lantra and Badh1\ Vija(3) in the.: lotus of c.:ight
petals(4).
\Nithin the two horns of the.: fierce and terrible rc.:stless and
challen,rinu
h _...., head
Bent low and sla11ting(5) of the maddened buffalo.
12
Let the Sadhaka meditate the dark Shiva

Oil
( i\I ahishamardini),
Holding in Her hands discus, lance, axe, shield, arrow,
bow, and trident ,
l\Iaking the gesturc.:(6) which dispels fear;
Her mass of hair is lil:e a bank of cloud ent,'v·ined up on
Her hcacl,
Iler face most formidable awes (Her foes)
l\Iaking even the defiant falter
Her laugh is loud and terrible.
I ,.,
"
0 Devi ! such as in this manner
lVIeditate upon this Thy faultless form .
Or upon Thee as Durga or other form of Thine
Worshipped by I ndra and other Devas,
To them it is given to attack the cities of their foes,
And conquering their enemies, to gain a kingdom ;
They too, acquire the nectar of the knov1rlcdge of poesy,
And power to arrest, banish. and slay(7 ).
(I) Reading Smare for ,'are in t<::xt.

(2) The D,::d,; so called ,,1idi: ante the Karnejapa-Stotra.
(3) String the \lantra may lie said with this or the Tara (Ong} \la)a (llting} Ka.111.t (Kling)
01 Val!hhava \'ija (Aing).
(4} On the petals are th~ eight syllables :\Iah1shm,u<li11i sdha : "Salut.i.tion to the Dcvi
slayer of :\fahisha"
(5) The buffalo when charging puts its head askew. The :\lantra is thought of as placed
between the t 11•0 horns.
(6) The ,\Lihayamu<lra.
(7) Staml,hanam, Uchchatanam. and :\Iaranam ; three ol the Tantrik Shatkarma.
\
INTRODUCTION . 2 I
Whosoever reads or hears this Hymn

l\1ade by me in rapt meditatiqn upon Thy lotus feet ,
Wherein is said Thy Kula worship and l\Iantra in hidden
form( 1)
In the palms of the hands of all such
Are forthwith wealth, fulfilment of desire and liberation.
0 l\1other ! salutation to Thee !
lVIay Thou conquer !
In the conclu-::ling portion of this Chapter the Devi says that

Her chief forms are represented by l\Lthishamarclin,, Kft!i, and
Tripun'\bh,liravi', the last being considered the primary mani -
festation (VI I. 3 7). This work inculcates the worship of Y og-
inis as a part of Kula-worship, on Kula-days (Kulavttra} and
K ula-tithis, specially on the 14th day of the moon.
[ The Kulav,\ras have been described in the Yamalas from
which they have been quoted in the Tantras:\.ra as follows
"Tuesday and Friday are Kula days while Wesdnesday is both
Kula and Akula, the rest being all Akula " ( 2) Again all Ti this
with an uneven number are Akula; with an even number Kula
with the exception of the second, sixth and tenth which are
both Kula and Akula. ](3)
The evening rite, consisting in the offering of food to jackals,
is described at length. The Devi towards the encl says " Thou
art the Guru of all the Tantras and neither I nor Hari. There-
fore Thou art the Revealer of the Tantras. I entered into Thy
body ( as Shakti ) and thereby Thou didst become the Lord
( Prabhu ). There is none but lVIyself who is the l\1other to
create ( Karyyavibhavini) (4) and therefore it is when creation
- - - - - - - - - - - - - - -- - - - - - - - - - - - - - - -- -
( 1) The i\lantra ;\laliis/zamanlint !:>vaha 111.1y Le spelt 0ut from the fin,l !>ix verses from
the
loll,rning words which respectively commence them. i\l:ichchitte (:\la) llitva (Iii) Chana'!
tadvishayantara (S/ia) i\lannincla t:\Ia) Nirclclishto'smi (Rdini) Svatmanam ancl not atmanam as
given in the text (Sva) and Ilaha (Ila).
(2) Ravichandrau guruh saurish chalt\'arashchakula mata/z
Uhaumashukrau kulakhyau tu Ludhadrah kulakula/l. Sec Palaia \'II. 38.
( 3) Dvitiya d;tshami shas/1/hi kuhtkulamudahrila111
\'[shamashchakula/1 sard.!1 shcshashcha tithaya/1 kula/1
Similarly all Nakshatrns with an even numLer are Kula :
V arunarclra l,hijinmC1lang kula kulamucl ahritam
Kulani samaclhis/wyani sheshai,hany aknlani cha.
(4) That is She has the disposition to act or lo carry out what II e wills. She alon1.: has
Kartrittva Ior the Father as efficient cause does n,Jt act, but the '.\lother in whose woml, the
seed of the world is sown alone dues s,1

22
ta k es pl ace that son s hip is in Thee. Thou alone art the Father
who wil ls what I do ( Kt,ryya v ihhit vaka) and none else.
l\lflllg vim\ janani k:"tpi naiva karyyavibhavini

Atah karyye samutpanne putratvang tvayi vartate
Tvfmg vin:\ janakah ko'pi naiva kftr yya -vibhfivakah
A tastvamcva janako nftstyanyo'pi kathanchana
" At times Thou art the father ; at others the son ; at times
Th o u art the Guru ; at others the disciple. By the union of Shiva
and Shakti creation comes ( Shivashakti -samf,yogf,t jhyatc sri-
s/2/ikalpanft ). As all in this universe is both Shiva and Shakti
( Shivashaktimaya) therefore, Oh ;'vlahcshvara '. Thou art in
every place and I am in every place. Thou art in all and I am
•
111 a 11. "
Varendra Research Sarniti, Rajshahi,

August 1915.
A. K. i\lAITH.A.

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PRINTED BY UPENDRA NAT H.A CHAKRA,ARTI,
AT THE SANSKRIT PRESS,

No. 5, NA~DAKUMAR CHAUDHURY's 2nd L A~E, CALCUTTA,
1915.

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BL Tantras. Kulacudama~
1135 Kulachudamani Tani
T498
PLEASE DO NOT REMOVE

CARDS OR SLIPS FROM THIS POCI
UNIVERSITY OF TORONTO LIBRAR

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Tantric Texts Series 04 Kulachudamani Tantra Girish Chandra Vedantatirtha 1915 GQ PDF

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I

THE DONNER CANADIAl\'

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~ U LACHU DAMANITA NTRA

LALi urT\ LU~lJ•J~

.~l\SK KIT PRESS DLPO LUZ.-\l & t,(J .

30, CUR~W.\LLIS S fl-l. 46 1 GR~.\i Ru~$LL !::>TRELT, W. (.

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WORKS ON TANTRA BY ARTH U R AVALON

1'-Vi RVA.!\7A TANTRA). A Translation from the Sans-

THE SIX CENTRES AND THE SERPE:'\T FORCE

BY ARTH U R AN D ELLEN AVALON

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It has been suggested to me by Dr. Otto Schrader that f~~

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This first edition of the hitherto unpublished Kulacl111d~m-

This Tantra is of a different type from that published in

The Kulachudamani-tantra or "crest-jewel " of the Kult1-

Guru-shishyapade sthitva svayameva mahesvarah

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The Tantra according to this verse, wa~ origi11al1y rc; \'ealed

K ul:ich:i ra has been cal1ecl a secret doctrine and practice.

Kaula knowledge. says the text ( I l. 2 5) must not be di-

Although the word Kula in ordinary parlance means a

As K ulachara is thus said to be the highest of the Achf1ras,

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Achf'tra knows no destinction. of race, colour. caste. or sect.

Yadi mttng viddhi sarvajna kva chfunnftyflit kva yftjanam.

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The hook opens with an enumeration of the K ula-!- i tmdari s

The names of a number of Tantras belonging to the sixty -

The 64 Tantras given in the Vttmakeshvara arc as follows:-

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(/) S kancla yttmila- ( B haskara

It has not been found possible to identify with ce rtainty all

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Th e Bhaira va th c..: 11 sa ys that 11 e k11ow-; a ll thc;...,c K 11la -

I 11 reply th e Bhaira v1 firs t g iv es som e ~c 11 era l phil o~oph ical

The second state (vv. 1 7-24) is that in which the Dcvi

l\If1,yay£tchchhftdya chf'ttmfu1ang tridh£t bhfttvft yadonmukh i

At this second stage Brahmft. Hari. Shambhu appear and

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Shakti) which is my o,vn Self and the very essence of creation

The Dev1 then speaks of the methods ( U p:"1ya) of attaining

To begin with, the Devi speaks of the necessity for the

The Kulavrikshas according to the Kameshvara Tantra arc

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l Jt!11111l,,tr;1, I >hfttri. and Chinchft( 1). From which it ,,ould appc.:,11

This chapter b eg ins with the ablution-rites (Snana) and

( J ) S hleshm a tnkaka ranjand 1a-Yilva sh v:1t t ha-kadamhaka h

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The rites prescribed for the night are disclosed in this

The hymn is called Karnejapa-stotra from the fact that each

Obeisance to Thee O Mother ! 0 Dev1 !

Our great Lady ! (5) Bestower of blessings !

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Kaumt1r1 ! ( 1) beautiful Pl aymate of K um:''tra !

0 Devi ! 'vVho borne by the son of Vinatft (3)

Oh Devi ! Bestower of blessings ! Who art Vttrahi (s)

0 Devi ! Who art Shakra (7)

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With the recitation of this hymn ends the Puja. of the

~.!an J:e~!t -,,.!e,, l'dH I Jtb!~ ~l!!~.&. .tal.tel:ltc.0.n

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