HYMN TO KALI

KARPURADI-STOTRA

Second Edition 1953

Printed by D. V. Syamala Rau, at the Vasanta Press.

The Theosophical

Society, Adyar,

Madras 20

HYMN TO KALI
KARPURADI-STOTRA
BY

ARTHUR AVALON

WITH INTRODUCTION AND COMMENTARY

By VIMALSNANDA-S'VSMI

2nd Edition
Revised and enlarged

PUBLISHEES

GANESH &

Co.,

(MADRAS)
1958

Ltd.,

MADRAS 17

PUBLISHERS* NOTE
The

system

Orientalists'

of transliteration

has been

followed in this work.

sr

e,

a,

a,

ai, aft o, ft

i,

au,

i,

u,

m or rh,

5
:

n,

*j

h.

%k,

kh,

*{ g,

gh,

n,

*% c,

ch,

j,

jh,

*[

fi,

t,

th,

d,

dh,

or n,

t,

th,

d,

dh,

^ n,

^p,

<J>ph,

^b, <Tbh,

^m,

y,

r,

s,

s,

v,

h, 55

I.

1,

s',

r,

f,

l,

CONTENTS
Preface

Hymn

....
.....
.

to Kali

5Hf^TO%Tf^cP'R
*KIri\u| SjqtiR5H^

nraWrarsRWR

PAGE
1-42

43-96

U\

....
....
.... m-m

VI

#5Rqi^f <KS$fclWP^
Appendix

....

I ^?T*TflTfa5|iT

ii

in

sWrgapr:
?iSTft?fe:

and g^tf^t

sqn?qi%Ticram>w^qT5nH35fiq:

PAGE

\\\

\M

JM-tv


By

same Author

the

SHAKTI AND SHAKTA

Essays and Addresses on the Shakta Tantra Shastra

CONTENTS
Section 1.

IntroductoryChapters XIII
I

Bharata Dharma The World as Power (Shakti) The

Tantras Tantra and Veda Shastras The Tantras and
Religion of the Shaktas
Shakti and Shakta Is Shakti
?
Force
Chlnachara Tantra Shastras in China A Tibetan
Tantra Shakti in Taoism Alleged Conflict of Shastras
Sarvanandanatha.

Section 2.

DoctrinalChapters

XIV XX

Maya Shakti Matter and Consciousness

Maya Shakta Advaitavada Creation The

Chit Shakti
Shakti

Indian
Section

and

Magna Mater.

3. Ritual Chapters XXIXXVIII

Vedanta and TantraThe Psychology of

Religious Ritual Shakti as Mantra Varnamala Shakta
Sadhana or ordinary Ritual Panchatattva or Secret RitualHindu Ritual

Matam Rutra (The Right and Wrong

Section 4.

Yoga

and Conclusions

Interpretation).

Chapters

Kundalini Shakti (The Serpent Power)

the Future

(Advaitavada) Vedanta.
its

XXXI

The Agamas and

Conclusions.

The Shakta Tantra

and

XXIX

is

a Sadhana Shastra of Monistic

It is

a profound and powerful system

doctrine of Shakti or Divine

Power

is

one of the

greatest evolved through spiritual intuition.

" Shakti and Shakta reveals a wonderful grasp of the

fundamentals of consciousness."

4th Edition (1931) Cloth

bound 750

Pages.

Price Rs. 25/-

"

By

A uthor

sam e

the

THE SERPENT POWER

The Serpent Power

fuller detail of the

tion in
S'akti

and

the

a description and explana-

is

Serpent Power

yoga effected through

occupying a pre-eminent place

It consists of

in the

a subject

it,

Tantra Shastra.

a translation of two Sanskrit works " $at-

Nirvana*' (description of and

Cakra

Kundalini

into the six bodily centres)

investigation

and " P5duka Pancaka

(Five-fold foot-stool of the Guru).

To

appended

it is

a translation from the Sanskrit commentary by Kalicharana.

some

To

the translation of both the works

further explanatory notes

is

added

by the author.

This edition contains also the Sanskrit Texts of

the works here translated and nine half-tone plates

taken from

Yoga

life

showing some positions

besides eight original coloured

Cakras.

The book

5th Edition (1953)

is

bound

in full cloth

in

Kundalini

plates

and

of

the

gilt.

Price Rs.

25/-*

PREFACE
now

translated from

attributed to

MahSkSla Him-

This celebrated Kaula

Stotra, which

the Sanskrit for the

time,

self.

first

The Text used

is

is

that of the edition published at

is

Calcutta in 1899 by the Sanskrit Press Depository, with a

commentary

Sanskrit by the late

in

Mahamahop^dhyaya

Krshnanatha Nyaya-paficanana, who was both very learned

in Tantra-S'astra and faithful to his Dharma.
He thus
refused the offer of a good Government Post made to him
personally by a former Lieutenant-Governor on the ground
that he would not accept

Some
mentator.

money

for imparting knowledge.

variants in reading are

I

am

supplied by this com-

indebted to him for the Notes, or substance

marked K. B. To these I have added others,

English and Sanskrit explaining matters and allusions

of the notes,

both in

doubtless

familiar

those

to

for

whom

the original

was

designed, but not so to the English or even ordinary Indian

reader.

published

have also referred to the edition of the Stotra

by Gaiiesfa-Candra-Ghosa at Calcutta in 1891,

with a translation in Bengali by Gurunatha VidySnidhi, and

commentary by
I

Durgarama-Siddhantavagis'a BhattScarya.
publish for the first time Vimalananda-Svamfs Commen-

tary to which

again refer

Commentary

later.

When

in this Introduction

have not mentioned these two works

my authorities are the Tantras or TSntrik works which I cite,
or the information I have gathered from those whom I have
or in the

consulted.

"

HYMN TO KlLl

One

of the chief features of this Stotra

the mantroddhura of the Dakshina-KalikS.

that

gives

it

not only gives

Yantra, Sudhana and Svarnpa-varnann of the

us the DhyTlna,

MahadevI, but

It

is

it

also contains the chief

Mantras of Daksina-

The adjective " Tava manu-samuddharanajanu

kalika.
qualifying "idam stotram" in S'loka 21 expressly states this
fact.

Among

Mantras of Daksina Kalika the

consisting of 22 syllables
greatest is the
(DvUvimsnk$ari). This mantra gives the fullest and the
This mantra is contruest symbol of the Svarupa of Her.
the

various

" VidyZt-mjtil "

tained in the

The

first

2nd

first five

S'lokas.

Knm,

S'loka contains

Krlm, Krlih

Hum, Hnih

Hrim, Hriih

(2

4th

Daksine Kztlike

(6

Krlih,

Krm, KrHh, Hum, Hum,

Hriih, Hriih,

So the
the

(2

3rd
5th

i.e.

(3 afyaras)

first

five

SvUhn

(9

akqaras)

S'lokas give us altogether 22 ak$aras

full VidyUrnjtil.

In Vimalananda-Svami's Tlku of the 5th S'loka in the

revised

Sanskrit

9th

patala

of

syllabled

mantra

is

the

he has

text

proved by quotations from

S'aktananda-tarangiiji

the

full

Svarupa of the MahadevI.

that

this

22-

and true representation of the

See the quotation which begins

with

"Knm-hvro mastakath

devi Krlm-karaffca lalntakam"

and ends with

" Sva-sfabdena pada-dvandvam hn-kzrenatiakhaihtatha "

si.)

and " Sakalam " (6th

The words "Svarnpaih"

(5th

point to this Vidynrnjfih

After the

si.)

full Vidyo-tujfii

has


PREFACE
been given

the

in

five S'lokas,

first

3
the 6th S'loka gives the

various other Mantras of less importance and significance

from one syllabled to nine-syllabled, 15-syllabled,

21-syllabled and so forth.
ranging

MantroddhSra

This

made

been

has

following

the

authority of KalikS-sfruti, Niruttara-Tantra and other Tantras.

Many commentators,

however, have apparently in the view of

Vimalananda

to

have

thus

failed

fallen

Mantroddhztra.

Some

on: a

mantras,

view

take the

and

different

1st

S'loka to give a one-

2nd sloka as

also the 3rd, two two-

the

5th

nine-syllabled one

and so

which

it

" atha

hainam brahmarandhre brahma-sva-

passages

as

rupinlm

Ztpnoti

uccaret" in the
in

and have given a

errors

into

syllabled mantra, the

syllabled

consult the above authorities,

is

contended

is

opposite to such

brhad-bhnnu-jUyZtih

Sukta of Kalikopanisad

1st

Niruttara-Tantra

(Ch. II) beginning with

or passages

"Atha vaksye

Kulesfnni Daksinn-knlikct-manum "

and ending with " Sarvamantra-mayl vidyZt ststi-sthityanta-kurira" The Svami

further refers me to the end of the Kalikopanisad where
dealing with the various Mantras of the Daksiria-Kalika it is
said " Atha sarvztm vidyUm ptath amain ekam dvayaih vU
trayam vn numatrayaputitam vn krtvu japet" The great
Tftntrik Purnananda Giri explaining the passage says " Sarvum vidyUm-iti pUrvoktadvilvimsfatyah^aryTth prathama bljath
vu blja-dvayam vu etc. (vide S'yama-rahasyaih, Rasikamohan's edition, p. 36.)

From

the above consideration,

very beginning in the

first

it

is

clear that at the

5 S'lokas the 22- syllabled

Mantra

It may be added here that the

is given and then the others.
fact of MahSkSla's composing the Hymn in 22 S'lokas not
more nor less is also an indication of the correctness of the

SvSmfs

view, who, in further support of

dealing with the Mantroddhztra from the

it

cites 5 S'lokas

Krama

stava of the

HYMN TO KALI

Daksipa-KSlikS under the

which

5 S'Jokas of the KarpurSdi,

first

be found in the printed

will

text.

In coarse of revising his Vynkhyv Vimalananda-SvSmI

has in the

six S'lokas

first

given good grounds to prove that

the Stotra not only contains the Maniroddhura and the

Sudhana of S'rIS'ri-Daksina-K5lika but also in it are given
the Mantras and Rahasyapujn of S'ri-S'ri-T5ra and

S'rl-S'rl-

Tripura-sundarl.

In addition to the Mantroddhara the following matters

are contained in the Stotra.

No. of Slokas

DhySna

1, 2, 3, 4, 5, 6, 7, 8,

11

Yantra

....

...

18

SSdhana

....

...

10, 11, 15, 16, 17, 18, 19,

Madya

....

...

13

Marhsa
Maithuna

...

....

19

....

....

10

Phala-tfruti

...

....

21, 22

The

20

S'lokas 9, 12, 14 contain stuti only.

S'lokas 10, 15-18,

VlrVcUra
abhiihta.

is

20 refer to the Tantrik virZcurasUdhana.

for the class of sltdhaka

To

those

strictly forbidden.

The

who

who

are vlrabhava and

follow pasfvllcllra this

nature of the rahasyapujn

is

ritual

is

indicated

which I have added an explanatory commentary in English and Sanskrit.

To the Pasfu, sUdhana by night is prohibited, for it
in the text, to

connotes in S'5kta-s5dhana, worship with the Pancatattva.

The Pa&u is still bound by the pztsfa (bonds) of desire, etc.,

and he is, therefore, not adhikun, for that which, if undertaken by the unfit, will only make these bonds stronger. For
him, on the contrary, there are severe restrictions in this
matter, for, as the S'Sktakrama cited by the commentator
says, "

Maithunath tatkathulapam tadgofthuh parivarjayet"

PREFACE

(The Pasfu should avoid maithuna, conversation on the

subject, and the like.) The Pasfu should avoid the eight forms
of maithuna known as aqtahga maithuna viz., smaranam
(thinking upon it), kirtanam (talking of it), kelih (play with
women). prek$anam (looking upon women), guhyabhaapam
(talk in private with women), samkalpah (wish or resolve for
maithuna), adhyavasUyah (determination towards it), as well
as kriyunipattih (actual accomplishment). The NityS Tantra,
which the commentator cites, says " Rntrau naiva yajed
"He (the Pasfu should
deviih sandhyuyum vu'pamhnake"
never worship the Devi during the latter part of the day or in
To this, from amongst many other
the evening or at night."
authorities, I may add the Svatantra, which says that the
Pas'ubhava S&dhaka should do one lakh of japa in day time
and that a Vita devoted to his own Acara should do one lakh
of japa at night

Pasfubhavarato

mantn

divn laka-japaih caret

SvUcUranirato viro rattan lak$a-japam caret

In connection with this verse
notes to verse 20

must observe that

said that the

Pasfusadhakas "

is

it
11

meant

first

in the

half of the 20th

for
and that the 2nd half
"
purp&bhi$iktaviraslldhaka" as also that the
refers to the

S'loka

is

word "param" (afterwards) means and refers to the time

when the Pasfu having received abhi$eka enters virUcllra
and is adhikun for the midnight purasfcarapa. Vimalananda
tells me that this is wrong and that the whole S'loka has
reference to the vira or divya-sndhaka and. that no portion of
'

it

refers to the

The

'

Patfn-s&dhaka.

quotation just

made from

the Svatantra-Tantra no

doubt seems to lend support to the view that the first part
of the S'loka refers to the Pas u, but he informs me and I fully
f

accept the correction that he and other followers of the

Sastra knew the passage to bear a meaning which

is

consonant

HYMN TO KXlI

6
with his view, that

virasUdhaka

day

time

it

is,

means

this

Mantri means the

the mantrl should perform lak$a-japa in the

following the Ucura of the pasfu (pa&u-bkUva-

The vlra-sudhaka should perform lakqa-japa in the

following his own Ucura (svUcUra-niratah). The word

ratah).

night
" svUcUra " (own acuta) points to his interpretation being
correct.

In

support of his view the Svami cites the following

all say the same thing namely that the initiate
Brahmacarl
during day and at night worship
be

Verses which

should

Kaulavali says:

according to Kulacara.

Naktam-bhojl haviqyUnnam japed vidyUm divU sfucih.

DvivUsUh sarvathu vlro brahmacUrl bhavet sadn.

Rutrau sampujayed devirh kulucura-krametia tu

tu sarveqUm dvidhu vidhi-rihocyate.

DvijanmanUm

Again, Kalikopanisad says

Sumbhava-diktfUsu ratah &ukte$u va diva brahmacun

rutrau nagnah sadn maithurtasaktamUnasah Japa-pttjudi-

niyamam kuryud

iti.

Kaulavali again says

UnmukhyUh KulikUyU&ca

visfesah Jcathyate 'dhunU.

Divase brahmacaryena svlyasathkhynjapaih

caret.

Rutrau mumsusavairmatsyairmudrubhir maithunodbhavaih.

The reason

of the virasUdhaka being instructed to adopt

the UcUra of brahmacUrl in the day-time

is

the necessity for

the concealment of the vlrUcUra from the public which Tantra

so often insists upon.

S'iva says that vlrUcUra

understood aright by the

common people and therefore must

man should conceal his own

be concealed, as closely as a
mother's sin

"

cannot be

gopayet matr-fora-vat"

PREFACE
Moreover, the worship of Kali in
forbidden by

7
"

pasfvncztra"

is

totally

The Pa&u is precluded by Tantra from

For example the Niruttara-Tantra says:

S'iva.

the worship of Kali.

Divya-bkftvaih vlra-bhavam vinU Kztlim prapujayet.

Pujane narakam

yiiti

duhkham pade

tasya

pade.

Pasfubkava-rato devi yadi Kulim prapujayet.

Rauravam narakam

yuti

yUvad nbhuta-samplavam.

(By the worship of Kali without Divyabhnva and Virabhava the worshipper suffers pain at every step and goes to
hell.
If a man who is of the Pa&ubhUva worships Kali then
he goes to the Raurava Hell until the time of final dissolution).
Vimalananda-SVami says The worship of Kali without
the use of wine, though seen in many places, is Paurapik and
not Tantrik (i e. sanctioned by the Tantra.)
Verses 1-8, 11, the first part of verse 20, and 21 (except
at midnight) deal with japa of the mantra of, and dhyuna
upon, the Devi, which, of course, may be done by the Pasfu.
Verses 9, 12, 13, and 14 are stuti and 22 is the usual phalasfloka, which states the reward to be gained by the reading
:

of the Stotra.

Verses 10, 15-18, and the second portion of verse 20 deal

The

with LatZtsTldhana.
the

own

sfakti of this

sndhana

is

ordinarily

wife of the sftdhaka, married according to the Vaidik

injunctions

the svasfakti or adycl&akti, as she

called in Tantra. One's

own

wife

is Jidysr-S'aktl

technically

is

and Sztdhana

should be done with her aid (AdyU^aJctlh svadamh syut tame*

With her

vV&rtya svdhayet).
the

aim of which

is

practised that sfahtlsndhana,

the acquirement of self-control, which,

is

checking the outward-going current, places the sudhaka upon

the path of nivrttu

"Without UdyU
sfaktim

vin&

Indeed, the Kaulikarcanadipika says,

worship

sfakti

pujs

siddha, which term

is

abhicaraya
is

but

evil

kalpate).

magic". (AdyU*
It

is

only the

here used in the special sense of one

HYMN TO KSLl

who has obtained complete

whom

is

" a

man

to

passions,

So

permitted another sfakti (parasfakti).

quotes,

tosinl

control over his

the PiS^a-

own

shall obtain siddhi with his

and afterwards (that is, when he is siddha) he should

make japa with parasfakti " (Sva&aktau siddhim npnuyUt
parasfaktau tada japet). And similarly Niruttara Tantra
says, that the sUdhaka who is siddha in Kulacara may
worship "another" woman. {Siddhamantrl kulucnre parayoUm prapttjayet). In both these cases parasfakti has a
11
double meaning viz.,
another " woman that is corporeal
tiakti,

or "

woman,
the
in

body

Supreme

" that

Kundalinl-S'akti.

is

is

Supreme

the

This

latter

Woman who

in

appears to be sense

the quotation which speaks of the siddhamantrl.

It

has

been said

also, as in the

must

(if

unmarried) be married either by Vaidika or S'aiva

rites,

or

(if

the latter

married and the husband

rite.

dead) according to

the intention with which

is

the Kaulavallya says,

is so,

is

Further, that which determines the moral

character of an act

act

Mahanirvaiia Tantra, that parasfakti

when a man's

otherwise there

is

Ata eva yadn yasya

no

intention

is

As an example
aptly said

44
:

of the

wife

As

bad then

his

fault

vltsann kutsitu bhavet.

Tada do$Uya bhavati nUnyatka dnanaih

is

done.

it is

same
is

act

kvacit.

and varying

intention,

kissed with one feeling

it

and a

(Bhavena cutnbitu kanfa

bhavena duhitmnanam). A Mantrin who is given over to
lust, for the subjugation of which the sZtdhana is prescribed,

daughter's

face with

another".

goes, as is said in the TantrasSra, to the Hell called Raurava.

{Lingayonirato mantrl raurakang narakang brajet).

words

of the

vuma bhutvu

AhSrabheda-Tantra

Vunmcuro bhavet

In the
tatra

"

yajet pafutn.
One may be a Vumncan if
one can worship VztmZL being oneself a woman. 11 This is on

the principle that a worshipper should always be like the

-9

PREFACE
object of his worship.
of

the

Supreme

worshipped, and

Woman

is

Devatu, and the embodiment

and is as such honoured and

when pujyu $dkti never the subject of

S'akti,
is,

enjoyment.
Verses

and

15

as

16,

sufficiently

appears from their

sudhana of those who are not siddha.

and 18 apply to both sudhaha and siddha,

context, refer to the

Verses 10, 17,

as to verse 20, see pp. 4, 5 ante.

By

such sadhana the last vestiges of the most powerful

of such

bonds

is

sought to be destroyed, and with such

destruction the seed of

karma and

rebirth.

He,

like S'iva,

becomes destroyer of Smara, and S'iva Himself. Verses 4,

Others
18, and 20 refer directly to this fruit of sndhana.
indicate the material and intellectual greatness on earth of
the sUdhaka,

who devoutly worships

given mastery over

all

the Devi.

To him

is

persons and things of the world, which

on death, if siddha, he leaves for the dwelling by the Supreme

Feet (verse 17), or Nirvana. As S'iva says in the KallvilasaTantra " I have told you, my beloved, all about the five
Tattvas, Sadhana in the cremation ground and with the
funeral pyre

now

listen to the doctrine of the Siddha-vlra."

Madyam matsyam

tathu

mUmsam

mudrufn maithunanteva ca.

SmasfUnaslldhanarh bhadre cituslldhanam eva ca.

Etat

te

kathitam sarvam siddhavlramatam

&fiij,u.

sndhana of the cremation-ground on which all

passion is burnt away. There are two kinds of cremationground, of which the one is the funeral pyre (ctftz), and the
other yonitupu tnahukuli. As the first Chapter of the
Niruttara-Tantra says there are two cremation grounds
namely that which is the funeral pyre and the yoni which, in
sense, is the Devi, the sfmasUna being in the
its sUkqma
same sense dissolution or pralaya. (Smasranam dvividhaik
It

is

the

HYMN TO KlLl

110

In even the sthnla sense the

devi chitU yoni prakirtitu).

sudhaka must be susudhaka, for union without right dispositionjapa, dhyUna etc. is the animal maithuna of a

pasfu.

S'loka

human sacrifice to Kali.

made in the KalikS-Puraipa,

19 refers to animal and

Reference to this sacrifice

is

also

in the figure of

and the Tantrasara speaks of a substitute

a

man made

says that by the sacrifice of a

perity,

The

of the paste of cereals.

and the eight

But

p&num

Moreover according

YSmala quoted in
alone can make such a sacrifice.

sacrifice.

And

narabalidztne nUdhikuraK).

to

K.

(Bruhtna-

he does

if

B.,

who

so,

This leads one to point out that the

he

cites as his

the Kalikalpalata, the

authority the

King

Hymn has other than

Brahamanism everything
Supreme (Para), Subtle (Snkma) and
Thus the nineteenth S'loka when referring to

these gross {Sthnla) meanings.

has three aspects

Gross (Sthnla).

also

this is not for all.

adds that

it

For the Brahmana may not make such a

goes to Hell.

work

one acquires great pros-

(Naradatte tnaharddhih sylld

siddhis.

atasiddhir-anuttatnn).

man

latter

In

the sacrifice of various animals and of

man

himself intends

according to the subtle sense the six great sins for which they
stand, ranging from Lust (goat) to Pride (man).

It is

these

which must be sacrificed by the knowers who are worshippers

of the Mother the age of material sacrifice, so universal
throughout the world, having passed away. So again the

Word Paratfakti may

used

in

refer to the

Supreme

S'akti or

may

b$

the sense of a S'akti other than the svasfakti or

Sadhaka's

wife

who,

may

(adhikun) be an associate

in
in

the case of the competent

the worship on the principle

stated in the Guhyakallkhanda of the Mahakala-Samhita.

" As

is

the competency of the Sadhaka, so must be that

of the Sadhika.

In this

way only

otherwise even in ten million years

is

"

success attained

and not

PREFACE

11

Yndf&ah sVdhakah proktah SudhiWpi ca tildfstah

Tat ah siddhim-avupnoti nunyathu var$a-kotibhih.
on the fact that man and woman
together make one whole and can only co-operate in the rites
where the attainments or Adhtkura of each is the same. But
this does not necessarily mean that such co-operation is by
This principle

Maithuna
same way
But such
of S'Sstric

IV) says,

rests

in its sexual

In the

sense; quite the contrary.

Sahadharminl.
ritual is only for the competent within the bounds
injunction for, as the S'aktisafigama Tantra (Part
in

the Vaidik ritual the wife

" Though

past, present

man

is

be a knower of the three times,

and future and though he be a

controller of the

three worlds, even then he should not transgress the rules of

conduct for

men

in the

world were

it

only in his mind

,f
.

Yadyapyasti triknlajna$-trailokyUvar$apak$amVh.
Tathtfpi laukikucuram manastipi na langhayet.

But Para&akti again may mean no woman at all, but

Supreme S'akti or the Mother Herself whose forms they are
and in such sense the union of the Sadhaka is with the
" woman " within himself the KupdalinI S'akti who in Yoga
unites with Her Supreme Husband Paramas'iva. (See
A, Avalon's " Serpent Power ") The context must be known as
in the misunderstood saying " Maithunena mahuyogl mama
tulyo na saihsfayah" which does not mean, as a recent English
work on Hinduism suggests, that by sexual connection
{Maithuna) the Mahuyogl becomes without doubt the equal
of S'iva or God.
This is on its face absurd and had it not

been

that

such

criticism

is

absurdity would be recognised.

clouded with prejudice the

How

can sexual connection

make any one God or His equal ? The person spoken of is a

Mahuyogl who, as such, has no connection physical or
otherwise with women.
Maithuna means "action and

HYMN TO KXLl

12
reaction "

form

and " coupling

"

and sexual intercourse is only one

Thus when Mantra is said there is a

of such coupling.

coupling or Maithuna of the

In

lips.

Yoga

there

is

a coupling

{Maithuna) of the active and changeless Principles of the

Universe.

The

means
his
body

'saying

Ku^dall-S'akti

in

that the

with

MayUyogl who unites

Paramas'iva becomes

himself S'iva.

So again

it is

by TarkalamkSra,

said in an apparently alarming verse quoted

commentary on the MahanirvS^a.

in his

Mntf-yonau kipet limgam bhaginyuh-stanamardanath

Guror-mUrdhni padath dattvu punarjanma na vidyate.

means that if any one

commits incest with his mother and sister and places his foot
on the head of his Guru he is liberated and is never again
This verse

reborn.

Efut

in

literal

its

of course that

sense

is

The

not the meaning.

first

Jlvntmu in the
triangle situated in the Mnludhura centre with the Svayambhulihga in it which triangle is called Mntf-yoni. The Lihga
half of the line refers to the placing of the

is

From

the Jivutmu.

Ku^dalinl, the JlvUtmU

with KupdalinI
KuijdalinI

body.

is

is

this point
is

spoken of

upwards, after union with

to be led.
in the

The union

of jlvatmu

second half of the

first line.

the sister of the JivUtmu both being in the

The meaning

of the last line is as follows

same

after

union of Kundalinl and JlvatmU the united couple are led up

SahasrUra or thousand-petalled lotus in the head which

is
situated above the twelve-petalled lotus which again is
the \ abode of the Guru. When the Yogi is above the twelvepetalled lotus his feet may be described as being on the head
of the Guru.
Moreover it is said that at this point the
relationship of Guru and disciple ceases.
Mutf-yoni is also
the term given to those sections of the fingers between the
joints on which count of the J a pa or recital of the mantra is
not to be done. If Mfltf-yoniih suggests incest, then this verse
to the


PREFACE
is

Mntf-yoniih parityajya viharet sarvaThere are many other technical terms in Tantra-

a prohibition

yoni$u.
S'Sstra

which

the

tests

of

13

of

it is

it

know before

advisable to

criticising

may

which an intending disciple

to

consists in being questioned as to such passages.

man

gross-minded or stupid

answer

his

In order therefore that the

its

various aspects

or in respect of

its

Hymn may

have given

show

will

One

it.

be put

If

he

is

it.

be understood

in

in the notes explanations of

This

Sthula or gross meaning.

followed

is

by the valuable commentary given to me, some years ago and

now

published, by

first

SvafttpavyZtkhyTl

as

that

we should say

in

Vimalananda-SvamI which

is,

is

called

gives the subtle (Suk$ma) or f

it

English, the inner sense or esoteric

meaning according to the teaching of his own Guru Mah2mahopSdhyaya-RSmanandasvSml-Siddhantapaficanana. The

text books and Commentary are preceded by an admirable little essay of SvamI Vimalananda by way of Introducu
Lord
tion to the Vimalunandadnyini svartlpa-vynkhya on his
of

Hymns " which

is

commonly known

Stotra chanted by Mahakala

Kalika.
for

It,

those

SfrlvidyS,

on

and

as also the inner-sense

in

honour

of,

Commentary

DaksinS-

are written

Sadhakas who, worshipping

on
the gross form {Sthulamnrti) but
meditate not
liberation-seeking

Brahmavidya Kalika.

the SvarUpa-tattva of

many

to,

the KarpSrSdi

as

will

be glad, as

was,

to

read

it

and

As such
will derive

benefit therefrom.
I

may

note here that the

SvSml while

revising the
the line " te

VySkhyS, has given a new interpretation of

Lak$ml4nsya4lln-kamala-dala-dt&'ah vnma-rupnh bhavanti"
in the 5th S'loka and of " rati-rasa-mahunandaniratom " in
the 13th S'loka.

On

the attainment

neither sacrifice

of siddhi,

ritual ceases.

There

is

nor worship, nor yoga, purastcarapa, vrata,

japa, or other karma.

For

all

sudhana ceases when

it

has

HYMN TO KXLl

borne

its

fruit

in

The Siddha-Kaula

Siddht.

is

beyond

all

rules.

For the meaning of these and other terms, the reader

to

referred

the Author's

"S'akti

tattva),"

and

is

"Principles of Tantra, (Tantra" Serpent-Power "

and

S'Skta,"

"Garland of Letters" which is a study on the MantraSfcstra; and for other Hymns to the Devi, his and Ellen
Avalon's

"

Sanskrit

of

Hymns

to

the

the Tantra,

Goddess," translated from the

Purana, and the Devl-stotra of

which gives other specimens of the Hindu

Hymnal, of which that now published is but one and a

S'aihkaracSrya,

special type.

Puri,
30,

May

1922-

Arthur Avalon

INVOCATION
AIM

make obeisance

Lord Guru, the wish-granting

Tree of Suras, eternal Consciousness and Bliss Itself, the
highest of the highest, Brahman, S'iva Himself.
I make
obeisance to Her who by Her S'akti of three Gunas creates,
maintains, and at the end of the Kalpa withdraws, the world
and then alone is. Devoutly I call to mind Her, the Mother
I

to the

of the whole universe, S'ivS Herself.

OM
Obeisance to the Supreme Devata.

Here follows an Introduction to the VimalUnandadnyini

Commentary on that Lord of Hymns called the Karputudi*
Stotra to Srimad Daksitia-Knlikti.
All-good and all-powerful Parames'vara

ning or end.

Though

of the three Gunas.

preserves

and

in

Himself Nirguna

Though Himself

withdraws

means

the

is

He

without beginis

formless

the ffdhSra

He

creates,

world of extended matter

Avarapa and Vikgepa-S'aktis of

His own M5y5 which can make that possible which seems
The S'vetSs'vatara-Upanisad says that by mediimpossible.
tation was seen the Sva-s'akti of the Deva, who is the abode
(Prapafica) by

of

all

Tantra
but

of the

causes, associated with Kalatattva.

In the Niruttara-

S'iva speaks of the three-eyed corpse-like

also

seat of

Gu^as

associated

One, Nirgupa

with S'akti.

Though

HYMN TO KALI

16

Himself without beginning, middle or end,

He

creates

and

is

Cause of the world which has a beginning,

middle, and end. For this reason the Tantras and other
S'Sstras call Him Adinatha, Mahakala, Paramas'iva and
the material

Paramabrahman. It is this unlimited, undivided, beginningless, and endless Mahakala who is imagined to be limited by
the Sun, Moon and Planets, and, as such, is called by the
names of Kala, KSstha, Muhurta, Yama, Day, Night, Paksa,
Month, Season, Half-year, Year, Yuga, Kalpa and so forth.
It is He who divides Time into Kala, Kastha and so forth,
and as Vyasti is called by the name Kal5, and the rest. He
is named Paramas'iva Mahakala when creating, preserving
and withdrawing the millions of worlds.
Apart from individual name and form, He exists as the
Samasti of them and the Endless Supreme Greatness
(ParamomahSn). Visnu-Puraria says that Bhagavan KSla is
without beginning or end. From him appears the limited in
Atharvaveda says that Kala created beings (Praja)
creation.
He is Praj5pati. From Kala was self-born Kas'yapa and
Tapas. Mahakala is omniscient since He is all pervading,
dependent on none, and the Stm5 of ail. Kurma-PurSna also
says that he is the Supreme, imperishable, without beginning
all-pervading,

or end,

fascinates (Manohara)

mSdhava

cites

independent, the Stmft of

all

all

minds by His greatness.

Vispu-dharmottara as saying that

He

is

who

K5lacalled

Kala because of his dissolving (Kalanat) all beings, and He

is Parames vara because He is Himself without beginning or
end. Mahakala is Himself Nirguna and Niskriya, but his
S'akti makes the Sun and other heavenly lights rise, stay and
f

set.

It

is

by the Power of the

other Jivas are conceived in the

S'akti of

womb,

Kala that men and

are born, attain child-

hood, boyhood, middle and old age and leave the world
on death. In the S'&ntiparva of Mah&bh&rata, Vedavy&sa

INTRODUCTION
that

says
birth

it

and death

and the
Rudra appear,
seed

of

is

Kala.

through
occur,

K&la

winter,

and

None can escape

women
summer and
that

Even

germinates.
stay

17

Brahma,

disappear

rains come,

Visnu

through

Its operation.

Devas who

bear, that

the

and
S'akti

Visnu-Saifthita

and withdraw the

says that even those
world are themselves withdrawn by Kala. Kala or time
Mahakala is called MahSkall
is certainly then the stronger.
because He is one and the same and not different from His
It is She who is MahSvidya, MabadevI, Mahaeternal S'akti.
m5y5, and Parabrahmarupinl. As ffdinStha Mahakala is the
first

create

creator of the world so the S'akti of Mahakala, the

merciful

MabSkSlI

is

the Adiguru of the world.

Tantra says that MahSkall

YoginI

the Mother of the world,

and
shown in the ArdhanSris'vara Murti.
this Brahmavidya who (Yoginl-Tantra, 10th
It was
Patala) at the beginning of this Kalpa was heard as a bodyless voice from the sky by Brahma, Visriu, and Mahes^vara,
who were then told to perform Tapasya for the acquisition of
It was this Aniruddha-saras'vatl
creative and other S'aktis.
who in the Satyayuga appeared in the Heavens before Indra
one with Mahakala, as

is

is

and other proud Devatas

in the

form of a

brilliant

Yaksa, and

crushing the pride of the Devas Agni and Vayu, in the form

Uma,

taught Brahmatattva to Indra, the King

Kenopanisad
11, 12).
of the Devas (See
This Kali again who is Paramestiguru and grants Kaivalya, compassionating the sensuous and short-lived Jivas of
the terrible Kaliyuga revealed the S'aihbhavf-Vidya. This,
which was taught in the form of conversations between Devi
and fcvara, had been during the three preceding ages kept as

of all-beautiful

concealed as a lady of high family from public gaze.

tained three sets of sixty-four

Sgamas

It con-

each, which revealed

the path of Liberation for these Jivas. Though She is Herself eternal and Saccidnandar&piI She at times out of
y

HYMN TO

18

compassion

Sadhakas

for

assumes forms

Similarly the Veda,

Sadhana.

portions

everlasting

of

KftLl
fitted

Xgama and

for

their

the rest though

S'abdabrahmarEpinl are only

the

revealed to Sadhakas at different times in the several Yugas.

When

the

Mahadevi who

is

Consciousness (Cinmayl) at

the beginning of the Kalpa was pleased by the TapasyS of

on the Causal Waters, She assumed the

Virad aspect and became thus visible to Him, At that time
by the command of MahSdevi the Deva Rudra saw in the
Susumna millions of universes (Brahmanda) and millions of
Brahmas, Visnus and Mahes'varas in them. The Deva, greatly
wondering in the Heart-Lotus of Mahadevi, there saw the
Murti of S'abdabrahman consisting of Xgamas, Nigamas, and

Deva Rudra,

floating

He saw that
ParamStmS, the four Vedas

other S'astras (See Yoginf-Tantra, 9th Patala).

of that Murti,

Sgama was

the

with their Angas were the Jlvatma, the six systems of philoso-

phy (Dars'ana) were the senses, the MahapurSrias and

Upapuranas were the gross body, the Smrtis were the hands
and other limbs, and all other S'astras were the hairs of that
He also saw the fifty MatrkS (Letters) resplengreat Bodydent with Tejas on the edges and petals of Her Heart-Lotus,
Within the pericarp of the Lotus of the ViradrUpinl He saw the
Xgamas, brilliant as millions of suns and moons, replete with
all Dharma and BrahmajHana, powerful to destroy all M5y5,
By the grace of
full of all Siddhis and Brahmanirvstya.
MahakSli he fully mastered the Veda, VedSnta, Pur&pas,
Smriti and all other S 5stra. Later, Brahm5 and Visrtu
received this knowledge of Agama and Nigama from Him.
In the Satyayuga BrahmS revealed the Smrtis, PurSTpas
;

and other S'astra to the Devarsis. In this way BrahmavidyS

was promulgated to the world. This therefore is authority to
show, that just as

Brahman

and Nigamas which tell

and other Yugas, only the

of

is

everlasting, so are the

Brahman.

Agamas

Just as in the

Satya

three twice-born castes, wearing the

INTRODUCTION

19

sacred thread, but not the Sfadra and other low castes were
entitled to worship according to the Veda, so in those three

Yugas only Devafsis, Brahmarsis and Rajarsis, who had

conquered their passions and knew Advaita doctrine and
Brahman, were entitled to the Agama S'Sstra which destroys
all sense of difference caused by ignorance and grants knowledge of Advaitatattva.

By

S'iva's

command

they kept

it

as secret in their heart

would a knowledge of their own mother's illicit love.

By UpSsanS they became liberated whilst yet living (Jlvanmukta) and attained to Brahmanirvana. At that time the
UpSsana of the Agama was unknown to Sadhakas devoted to
Karma. For this reason many people nowadays think the
Probably all know that
Tantra-s'astra to be of recent origin.
in the first three Yugas Brahmana boys, after investiture with
the sacred thread, used to learn the Karmakapda and JHanakanda of the Veda orally from their preceptors. The Veda
was not then classified or reduced to writing. Towards the
close of the Dvaparayuga, S'rlkrsna-dvaipayana Maharsi
Vedavyftsa divided the Veda into four parts and reduced it to
writifig.
This however does not show that the Veda is a
as they

recent

production.

The

Supreme

which

contained

the

Agama was

is

in

being

now

similarly transmitted.

vidya)

handed down from

three Yugas and
Towards the end of the

generation to generation of Gurus in the

is

(Para

Science
also

first

DvS,parayuga, and at the beginning of the Kali age, merciful

S'iva impelled

by compassion for humanity bound

of ignorance, divided the Tantra-s'astra, which

in the toils

is

unlimited

knowledge, into three sets of sixty-four parts each, according

to the necessity of different Adhikaris,

and then

told

them

to

Gagapati and Kftrtikeya the two beloved sons of Pfirvatl.

They repeated these Tantras to Rsis of Siddhfis'ramas, and
these last, in their turn, told

the

R$is

who knew Agama

them

to their

own

disciples.

Of

the chief was Dattatreya, an

HYMN TO KlLl

20

At the beginning of the Kalpa the

ancient Brahmavidyfi contained in the Agama appeared from
out the Parameti-guru who is Mah&brahmavidyft and exists
If Sadhanft is
in man's heart unlimited and imperishable.
done according to the instructions of a Sadguru. it becomes

incarnation of Vis$u.

visible in the

predominated

Sadhaka's heart.
in the

UpSsanft, in the Vaidik form,

Satyayuga.

In those days

Brahma^as,

and other twice born castes, impelled by a desire for wealth,

progeny and so forth used to worship Indra, Agni, Vftyu,
Surya, Soma, Varuna and other Devas presiding over parti-

whom

But
desire-free Brahmar?is and Maharsis did S&dhanaof BrahmaAnd so we see in the tenth
vidyft the full and perfect S'akti.
Mandala (HH) of the Rgveda-Sarhhita that MahadevI appeared
in the heart of the daughter of Maharsi Artibhrni and so told
the true nature of Brahmavidya to IJsis. This is the Devicular S'aktis of Parames'vara in

sukta

full

of Advaitatattva, the

all S'aktis reside.

Hymn

nature of Brahma-vidy5 in the Veda.

telling of the true

In the Treta and other

Yugas the Brahmanas and other twice-born devoted to the

Karmakanda used to perform Yajffas and so forth, according
But Brahmarpi
to the Smritis'astras of Manu and others.
Vasistha (in Cinacara) Rajarsi Vis vamitra (see GandharvaTantra, First Patala), Videharaja Janaka, Bhrgurama the son
of Jamadagni (see Kallkulasarvasva), S'ri RSmacandra and
other high-souled men were worshippers of BrahmavidyS the
Again in the Dvaparayuga, despite
full and perfect S'akti.
the existence of Vaidik and Smarta cults, the Agnihotra
YajBa and other rites used to be performed according to the
Puranas. But high-souled S'rlkrisna the son of Vasudeva (see
Radha-Tantra, Devi Bhagavata and Mahabharata, Anus'asana
Parva, Ch. 14), the five Pandavas namely Yudhisthira and
others (Virata Parva, Ch. 6) the high-souled Rajarsi Bhlshma,
r

the great

Muni Vedavyasa, high

Devala and Brahmarijis such as

souled S'ukadeva, Asita,

Durvftsft

were worshippers of

INTRODUCTION

21

Mah&vidyfi the perfect S'akti- Of this the Mahabharata and

other books provide particular proofs. In the present
Kaliyuga also the ten S'amskaras such as marriage and so
forth of the twice born,

and the obsequial ceremonies such

as

according to Vaidik ritual.

Smrti

The autummal

Durgfc-

S'raddha are performed

governs Candrayana and other matters relating to As'rama

and

legal affairs such as inheritance.

puja and other Vratas are performed according to the Purfiijas.

But

Up&sana of Brahman with S'akti and various

Yoga are done according to the ritual of the

initiation,

practices of

igama

S'astra.

This

latter is of three kinds

according to the prevalence of

namely Tantra, YSmala and Damara. There are in

all 192 Agamas current, namely 64 each in As'vakrSntS,
Rathakranta, and Visnukranta. Many Tantras were lost in
Buddhist and Mahommedan times and the few which still
remain with Sadhakas in different parts of the country are not
shown by them to any but to their disciples, so that these also
are about to be lost. The late Rasika-Mohana-Chattopadhy&ya, with great effort and cost, saved some of these and the
English Arthur Avalon has done the same and I hope yet
others will in future be rescued by him.
In the Yoginl-Tantra Isfvara says to Devi that the difference between Vedas and ffgamas is like that between Jlva
and Xtmfi, that is between Jlva covered with Avidyft and
Is'vara who is full of Vidyft.
Indra and other Devas who
the Gurias

used to be worshipped as Is'varas in Yajffas held under the

Karmakfi^da. or Samhita of the Vedas

are, in Tantra-s'&stra,

worshipped as the Presiding Devatas of the DikpalinI

of

Her who

is

all S'aktis (Sarvas'akti-svarupinl).

Is'varas Brahmft, Vis^u

and Rudra

of the

The

S'akti

three

Vedas and Pur&o as

are in Tantra-s'&stra the presiding Devatfts of the creative,

preservative,

and dissolving

S'aktis of Mahftdevi.

As such

they are worshipped as the supports of the couch of the

HYMN TO Kill

22

Mah&devi.

She

in the

Devlglta says that

'

Brahmft, Visriu,

Mahapreta at my Feet. They are

constituted of the five Bhuta and represent the five different
She says am unmanifested
1 however
elements of matter.'
conciousness (Chit) and in every way beyond them.'
Again the Veda says 'All this is verily Brahman.'
Despite this Mahavakya, various distinctions are made, such
as those of caste, Adhikara of men and women and so forth.
So a male Brahmana may say Vaidik Mantras but not
Brahmaija women. Distinction was again made between
objects as between the water of the Ganges and a well. All
such distinctions are wholly opposed to the Spirit of the Great
Word (Mahavakya). The Tantra-s'astra says that the supreme
Brahman is both subtle and gross. In dependence on the
truth of this Mahavakya Tantrik Sadhakas purify wine which
is
not to be taken and drunk according to Veda. Considering it to be as holy as nectar, they offer it into the mouth of
Is'vara, Sadas'iva are five

'

'

Kuiakudalinl

who

is

Consciousness

itself

(CitsvarUpinI).

Again, in accordance with Veda, the Tantra holds food to be

sacred and knowing that food

is

Brahman

ordains the offering

This offered food is MahSprasada and

very holy and rare even for Devas, and whether it be brought
by a Candala, or even fallen from the mouth of a dog. The
Vedas and Srnfti say that the Capdala and other low castes
are untouchable. On touching them one must bathe, do
of

it

to

Mahadevl.

Aghamarshana and so

But the Tantra-S'actra says

that even a CapdalS, who has a knowledge of Kula doctrine
and Brahman, is superior to a BrShmapa who does not know
Brahman. The Tantra-S'astra again says that during the
Cakra all castes are equal. Since all are children of the one
Mother of the World, no distinctions should be made at the
forth.

time of worshipping Her.

It is

on

this

TSntrik authority

that no caste distinctions are observed in the matter of eating

jd 59

forth in the Virajakjetra of S'rl S'rl Vimalft Devi.

The

INTRODUCTION

Veda again

23

prohibits the performancs of Yajfla or worship

after the taking of food.

Tantra-S'astra however says that

Qne should not worship K&lika whilst suffering from hunger or

thirst otherwise

She becomes angry.

Jlva are really one

it

is

futile to

That

is

since S'iva and

worship the Paramatma

Naivedya' when the Jlva, who is one with It,

Smrti again, which explains
is in want of food and drink.
Veda ordains that the Shalagrama stone which represents
Narayana should not be touched or worshipped by any but
saying

offer

BrShmaijas.

On

the other hand, the Tantra-S'astra ordains

Brahman may be
touched and worshipped not only by Brahmanas but by
Sudras, Caijdalas and women. In fact the Karmaka^daof Veda
contains many such ordinances opposed to Brahman-knowlthat the Banaliftga representation of the

For this reason Bhagavan S'rikrsna has said in the GU3

that the Vedas are concerned with objects constituted of the
three Guijas (Trigupavisaya) and bids Arjuna to free himself
of the Gupas. He says the Veda contains the Karmaka^da but
that he who seeks the Brahman -state above the Gugas should
abandon the Karmakagda and perform Sadhana according to
In spite however of
S'astra by which Liberation is gained.
differences in worship and practice both Veda and Tantra
S'&stras are one in holding that there can be no Liberation
edge.

In the Nirvapa-Tantra S'iva says

without Tattvajffftna.

*Oh

no Liberation without Tattvajn&na.' According

to Veda, a Sadhaka, in order to become fit for Nirvana, must
have first accomplished the fourfold Sadhan&. He must have
acquired the faith that Brahman is alone everlasting, and
Devi, there

is

have no desire for happiness either on earth or

in

heaven.

He

must possess the six virtues, S'ama, Dama and so forth, and
must long for Liberation, fie then discusses (Vicara) and
ponders on the Mahavakya That thou art' (Tat tvam asi),
and thus realizing the unity of Paramatma aud Jivatma,
attains the knowledge He I am (So'ham).
'

'

HYMN TO KlLl

24

In Tftntrik Upftsanft the JKanakaijda

is

mingled with the

Karmak&nda. The Agama teaches the ignorant

in

Pas'u, steeped

dualism, Virabhava S&dhanft in which dualism and non-

dualism are mingled.

It

thus endeavours to raise them to the

Monism. Manu
Non-dualists are Brahma-

divine state of Jivanmuktas, the state of pure

says

Know

pas.'

dualists to be Pas'us.

Rudrayamala says that Virabhava

is

revealed for the

development of J flan a. After perfecting J Plana and attainment of Brahmasiddhi, the Sadhaka becomes Devatft in a

The Vedanta and

pure state of Sattva.

philosophic S'&stras

are replete with instructions and arguments touching non-

dualism.

But they do not

indicate the path by which one can

For

be in actual practice non-dualistic.

this reason

we

see

Vedantic Pandits deeming it unclean to touch a low caste

man such as a Sudra. They also observe endless distinctions
as to what should or should not be eaten, and what should

and should not be

Tantra-S'astra however

offered to Devata.

Bhava (Bhavadvaita) should be accom-

says that non-dualistic

by non-dualistic action (Kriyadvaita). The Yogav&sistha (Ramayaija) says that to the Muni who realizes nondualism (Advaita) in Bhava, in Kriyft, and in objects (Dravya)
in all these three matters the world, seems but a dream.
According to the instruction of Tantra-S'astra the
Sadhaka rises in the early hours of the morning, and sitting
I am the Devi and none
on his bed, meditates as follows
other.
I am that Brahman who knows not grief.
I am a
form of Being-Consciousness- Bliss, Whose true nature is
Again at noon sitting at worship he does
eternal Liberation.'
Bhfitas'uddhi, and therein merging the 24 Tattvas beginning
with earth in ParamatmS and thinking of the ParamatmS
panied

He I am. Gandharvaand JivatmSE as one he meditates

Tantra says that, after due obeisance to the Guru, the wise
Sadhaka should think He I am and thus unite JlvStma and
ParamatmS. In all Sthola-DhySna of Mahavidy 5s, forming
4

INTRODUCTION
part

of

daily

25

worship, Tantra-S'astra everywhere enjoins

meditation on the Mahadevi as not different from, but one

Xtma. The Kall-Tantra says that, after

meditating as enjoined, the Sadhaka should worship the Devi

with, the Sadhaka's

'He

as Atma.

am

'

Kubjika-Tantra says that

(So'ham).

Sadhaka should think of his Atma as one with Her. NilaTantra in the Dhyana of Tara says that meditation should be
done on one's own Atma as one with the Saviour-goddess
(Tarini).
In Gandharva-Tantra Mahadevi says, as regards
the

Man who

the

Dhyana

on

the unattached, attributeless, and pure

of Tripurasundari, that the

Tripura as one with, and not different

meditates

Atma which is
from, his own Atma

becomes himself Her (Tanmaya). One should become Her

by ever thinking She I am (Sa'ham). Again in the Kallkula-sarvasva S'iva says that whoever meditates on the Guru
and recites the Hymn of the spouse of Siva and thinks of
Kali kg/ s Atma as one with his own Atma is S'ri Sadasiva.
Similarly Kularpava Tantra says The body is the temple of
Devata and the Jlva is Deva Sadasiva.' Let the Sadhaka
give up his ignorance as the offering (Nirmalya, which is thrown
away) and worship with the thought and feeling He I am.
It is not only at times of worship and so forth that the
SSdhaka is enjoined to meditate on Her who is PatamatmS
as one with his own AtmSE. S'iva teaches that our thought
and feeling should be non-dualistic in all that we do, in
eating, in walking and so forth.
Hence in the GandharvaTantra SFiva says 1 am both the Deva and the food offered
to Him, the flower and perfume and all else. I am the Deva.
There is none other than Me. It is I who worship the Deva
and I am also Deva of Devas/ Again it is ordained that at
the time of taking KSrajja (wine) and the rest they should be
4

'

offered to

uttering

the

the

Fire of Consciousness in one's

own

heart,

and thinking that Kula-Kundalinl

of his tongue, let the SSdhaka say: The

Mantra,

extends to the tip

'

HYMN TO KXLl

26
liquid shines.
I

Ahuti to

offer

am the Light. I am Brahman. She I am.

my own Self SvShS.' He who does SZTdhanS

MahSvidyS in VlrachSra with such AdvaitabhSva

by Her Grace to DivyabhSva, and with the thought
I am Brahman
becomes liberated whilst living, and on
death is one with Mahadevl. In the Devigita S'rl S'rl Devi
of

the

attains
I

'

says

He becomes

Myself because both are one.' Again the

Mahanirvaria-Tantra enjoins a similar non-dualistic feeling

Mantra to be said when taking the Dravya (wine).

The ladle is Brahman, the offering is Brahman, the fire is
Brahman, the offering is made by Brahman and to Brahman

in the

he goes who places

all his

actions in Brahman.'

Saccidananda MahSvidya,

and

S'iva

ism of
into five

union of

S'akti,

can alone be worshipped with such non-dual-

feeling.

Although Tantrik worshippers are divided

communities namely

patya, Saura the

first

all

Vaisnava, Gana-

Dvijas since

all

worship-

Mother of the Veda belong to

4

The Matrkabheda-Tantra says S&vitrl

Veda was born of the sweat of Kali's body.

the S'Skta community.

the Mother of the

S'ftkta, S'aiva,

alone are

pers of SSvitri (Gftyatri) the

That

in undistinguishable

Devi grants the threefold fruit and is S'akti of

Brahman.' Sadhakas belonging to the other four communities
worship their respective male DevatSs associating with them
their S'aktis.
Thus the S'aivas worship S'iva under the
names UmS-Mahes'vara, S'iva-DurgS, KSlI S'amkara, Arddhanftrls'vara and so forth. The Vai^avas worship Viwju under
the names, RadhS-Krsna, Laksml-NSrayaiia, Slt5-RSmat
S'rI-Hari and so forth.
In the NirvSna-Tantra S'ri Kr??a
says To those who do Japa of RSdha first and then Kn&a to
such I, of a surety, grant a happy lot even now and here.' By
uttering the name SltS-Rama (Slt& coming first) one utters
the Tara of MahadevI, and for this reason it is also called
Tfiraka-Brahma. The Sauras perform their worship with
the Mantra /Obeisance to S'rl Sarya accompanied by the
*

INTRODUCTION

who

27

Moreover the MayftBlja (Hrlm), which

is the Pranava of Devi, is added to the MGlamantra by every
This clearly shows that all these five sects are directly
sect.
S'akti

reveals/

or indirectly worshippers of the

Brahman who

is

S'iva-S'akti

(S'ivas'aktyatmaka) both in his Nirgupa and Sagupa aspects,

Kaivalyopanisad

'By meditation on

says

the

three-eyed,

Lord (Prabhu) Parames'vara, who is

without beginning, middle and end, who is one and pervades
all things, who is wonderful, Cidananda Itself, accompanied
blue-throated serene

by Um5, the Muni goes to the Source of all being (Bhutayoni)

to the Witness of all, who is beyond all darkness.'
Hence in
the Tantra-S'astra, S'iva has said that the S'iva-s'akti-Tattva
is

the cause of Tattva jffana and therefore Japa should be done

by a Mantra

in

That

which they are united.

is

one attains

by worshipping Brahman as
Mother and Father. All Mantras being composed of S'iva
and S'akti one should meditate on S'iva-S'akti as being one.
Tattvajnana, which

is

liberation,

In the Tantra S'astra also S'iva has said that there

difference

between

them

who are
He who is

is

no

inseparably connected

and
She who is S'akti is also S'iva. Fatherhood and Motherhood
are merely distinctions of name.
In reality they stand for

(Avin5bh5vasarhbandha).

S'iva is also S'akti

The Tantra S'astra again says that

Brahman all denote the same Being.

one and the same thing.

S'akti,

Mahes'vara,

Male, female, neuter are verbal and not real distinctions,

S'akti,

eternal

Brahman all three denote the one

Mahavidya who is SaccidSn^nda. Although the

Mahes'vara,

Mah5vidy5 is in truth Nirguria and eternal, She assumes

various MSyik forms, varying according to the Gurtas, for the
It is said in Candi that
fruition of the desires of Sadhakas.
She ever appears to fulfil the purposes of Devas, and at such
time She, who is Truth eternal, is commonly said to be
MabSmayS who is
generated. In the DevySgama it is said
CitrQpa and Parabrahmasvarupinl assumes by Her grace
1

HVMN TO KlLl

28

We

Sldhakas various forms.'

towards

MahSdevI as
attributed

may

meditate on

either female or male, for these terms

be

any gross body. They cannot however be

Her in so far as She is Saccidananda. Sadhakas

to

attributed to

Brahman as Mother, for in

mother-aspect alone of Her who is Brahman

of S'akti worship

In the Yamala, S'iva

fested.

may

says:

'

the world the

Devi may,

mani-

fully

is

My

Beloved,

be thought of as female or male, or the SaccidSnandarupipI

may

be thought of as Ni$kala-Brahman.

But

in truth

She

is

neither a female, male, neuter being, nor an inanimate thing.

But

like

Kalpavalll (a word in feminine gender

the term

denoting tree) feminine terms are attributed to Her.'

In fact the main cause of the birth and nourishment of

and animals

is

their respective mothers.

men

Their fathers are

Every Jlva on issuing from his

mother's womb, lives on her milk, and receives his first
initiation with the Mantra Ma (Mother). The first preceptor
merely helpers (Sahakarl).

'

(Adiguru) of every

His

Devatft.

first

man

his

is

also of the Earth to generate

mother, by producing for them

and holding them

mother.

in her

saying that the world

bosom.

is full

all

his visible

is

It

and nourish

is

Hence we are not wrong

converts

it

is

is

She assumes

in

merely an empty

But when joined to the

Similarly when She who
into 10.
joined to Her own Prakrti, consisting

Guijas, spoken of in S'ruti as

white,' then

of the Mother.

(Nirakara) thing, indicative of infinity until

Brahman

mark

all Jivas, like

joined to an integer.

figure
is

it

is

it

formless

of the three

the unborn one, red, black, and

for the fruition of the

desires ten different forms (Das'amahavidya)

due

the

kinds of fruits and grains

In mathematics zero has no value and

formless

She

lessons are learnt of her.

Sadhaka's

whose variety is
Gunas. There

to difference in the proportions of the three

are the ten Mahftvidyas

mayl)*

who

are S'iva and S'akti (S'ivas'akti-

These ten forms are Kali and Tar&, the Mahavidyft

INTRODUCTION

29

odasl, Bhuvanes'varl, Bhairavl, Chinnamastft, DhumavatI,

the Vidyft Bagala, the Siddhavidyft Matafigl, and Kamala.

Some Tantras mention

eighteen Mahavidya, but these are

forms of the ten with slight variations. Of the ten Mahavidyas, Kali is S'uddha-sattva-gupa-pradhftna, Nirvikarfi, Nir-

guna-brahma-svarupa-prakas'ika.

It

which alone directly gives Kaivalya.

Now

my

is

this primordial

form

In Yogim-Tantra Devi

Brahmananda and
supreme. Listen, this form is the supreme state (Paramadhama)
in the form of Kali.
There is no Brahman-form higher than
In Kamadhenu-Tantra S'iva says In the void is Kali
this/
who grants Kaivalya \ Tara is Sattva-gupatmika and Tattvavidyadayini; Sodas'i (Mahatripura-sundari), Bhuvanes'varl and
says

see

form (Rupa) which

is

Chinnamasta are Rajah-pradhana and Sattva-gunatmika and

hence they grant Gaunamukti in the form of Heaven (Svarga)
Ais'varya and so forth. The forms of DhumavatI, Bagala,
MataAgf and Kamala are Tamah-pradhana and hence their
Sadhana is done in Satkarma, such as causing death to others
and so forth. In short all the ten forms of MahadevI give
Enjoyment and Liberation directly or indirectly.
The forms of the Mahavidya are divided into two groups
namely the Kalikula and S'rikula. So Niruttara-Tantra says
Kali, Tara, Raktakall, Bhuvana, MardinI, Triputa,
that
'

Tvarita,
kula.

Durga and Vidya

And

PratyaflgTra belong to the Kali-

to the S'rikula belong Sundarl, Bhairavl, Bala,

Bagala, Kamala, DhumavatI, Mataftgl, Vidya, SvapnavatI and

Mahavidya Madhumatl. Of all the Siddhavidyas Daksina is,

O my beloved, the Cause (Prakrti) \
K5ll-kula is for the worship of JHSnls in Divya and
VlrabhSva, and S rl-kula is for the worship of Karmins in
f

Divya, Vlra

and

Pas'u-BhSvas.

The

Tantra-S'Sstra gives

an account of the Mantras, Yantras, mode of worship

and so forth for all the ten or eighteen MahSvidyas. But
almost all TSntrik writings hymn the greatness of, and give

HYMN TO KXLl

30
the highest place

KSlikS the

to,

Mahfividyft for the

first

The

others are but different forms of BrahmartJpirfl Kalika.

4

Nigama-Kalpataru says

Amongst

highest.

Of

S'aktas he

is

Of

Kalika

who

the chief

the

is

castes the

Sfidhakas the S'fikta

all

Picchila-Tantra also says

that of

all

is

is

the

the highest.

does Japa of the Kallmantra.'

of all the

Even

best.

Brahmapa

Mantras of the Devas

the vilest can

become

Jlvanmukta simply through this Mantra.' In Yoginl-Tantra,

This Vidya Kalika is Maha-Maha-Brahma
S'iva says
4

Vidya, through

whom

even the worst

may

attain Nirvaija.

Even Brahma, Visnu, and Mahes'vara are her worshippers.

She who is Kali the supreme Vidya, is Tara also. The
notion of a difference between them has given rise to
Oh
various Mantras.' Again the Kamakhya-Tantra says
1

Mahavidyas remain hidden.

Of them all odas'I is said to be the most sublime. But Oh
Devi, the Mother of the world, Kalika is the mother even
Niruttara-Tantra says
Without knowledge of
of Her.'
That S'akti is Daksiija
S'akti, Oh Devi, there is no nirvana.
Parames'vari,

seven

lakhs of

who is the own form of

The Yamala again says As
Kali

all

Vidyas (Sarvavidyarupinl).'

is

Kali so

Oh

Chinna and Kulluka.

Kalika,

art

also

the

Devi, thou,

Murti

which

is

Tara and so are

who art the supreme
composed of these
is

In the Vaidik system Sagnika (fire-maintaining) Brah-

four.

manas achieved

seven lolling tongues* of

Sulohita,

by the offering of oblations to the

their ends

fire

Sudhumravarna,

named

Kali, KarSlI,

SphuliflginI

Manojava,

and Devi Vis'varuci'

1
Saptaka, 2nd Khagda, 4th Sotra).

(1st

Another important characteristic of the Tantra-S'&stra

remains to be mentioned. Although this Scripture is very
liberal

in

matters of practice and worship and does not

recognize distinctions of caste and so forth,

it

has yet repeat-

edly, enjoined Sadhakas to keep this Acara hidden from.

1

Set Muqfakopanitad,

1-2-4.

INTRODUCTION

31
4

Of Kaulas it says that they are at

outwardly S'aivas, and in gatherings Vaisnavas

ignorant Pasrus.
S'aktas,

heart

It

also contains injunctions such as that the teaching should be

kept as secret as one would the knowledge of one's mother's

and that if it is given out the Sadhaka's purpose is

frustrated and so forth.
In the Gandharva-Tantra, S'iva says

illicit

love,

men

that only such

this

S'astra.

self-controlled,

Brahman,

as are without dualism, have controlled

Brahman are entitled to

He alone is entitled, who is a believer, pure,
without dualism who lives in Brahman, speaks
and are devoted

their passions

to

devoted to Brahman, takes refuge

Brahman,
who is free from all feeling of enmity against others, and who
is ever engaged in doing good to all beings.
Others are not
true Sadhakas (Brahmasadhaka).
It should not be told to
Pasfus, to those who are insincere, or to men of shallow knowledge.' For this reason S'iva has used symbols in the teaching
of all Dhy&nas, Mantras, Yantras, and modes of S&dhanfi of
Devas and Devis. The meaning of these symbols is not
known to any but the Sadguru. Hence the secret mysteries
of

is

in

are unintelligible even to the learned without the grace of the

Guru.

Gurus who know the Veda, the

Oh

Devi, rare

is

supreme Tattva'.

S'astras

Guru who knows

Hence in order to know
the

There are many

and so forth. But,

In the Kularnava-Tantra, S'iva says

the meaning of the

meaning of
Dhyanas and so forth, there is no other means than to seek
refuge with the Guru who knows the meaning of all Agamas.
the true

the

owing to ignorance of the true nature of Devata that

even Brahmavidya, who is subtler than the most subtle and
Consciousness Itself, seems to be a gross thing. Even learned
It is

men do

not shrink from saying that this Brahmamayl, whose

desires are fully realized (PQrijakama)

blood, flesh and so forth.

says, 'Agni
is

is

the

Men

fond of offerings of

In the JB&nasaihkalinl-Tantra, S'iva

Deva of the

in their hearts.

is

twice born.

The Devatft of Munis

of small intelligence worship images.

HYMN TO KXLl

32

To the wise, Devatft is everywhere.' That is Karmin Br&hmapas

worship Agni as Is'vara, Yogis see the Devata
hearts,

men

DevatS

in

is

of the Tattva see

Brahman everywhere.

teacher shows his

little

order to

own

compared with the

images, and high-souled seers

of small intelligence (that

others) worship the

in their

In fact

much

as a

students, small globes and maps, in

make them understand

the nature of the great earth,

no great intelligence and of

inferior AdhikSra to meditate on Sthula forms in images and
pictures so that their wandering minds may be rested, and
so

Gurus counsel S5dhakas

they

may

of

learn the true aspects of Devata.

Unfortunately

men

consider the Sthula form to be the true

aspect of the Devata.

In the Kularnava-Tantra, S'iva says

however, ignorant

that

some meditate on

when so
should

the mind, which,

on the Suksma. The Sadhaka
learn from the Guru what quality or action each

stilled,

first

the Sthula to

can

still

fix itself

limb of the image represents, and should then practise meditation on the subtle, otherwise the gross form will itself,

become

for

S'iva says

'

him mere earth or

Oh Lady

of Mahes'a.

Formless (here used

images,

Oh

etc.)

in

stone.

One

In Kubjikft-Tantra

should meditate on the

the sense as opposed to forms of

along with the form.

It is

by constant practice.

Devi, that one realizes the formless.'

Hence Sadhakas who desire Liberation should always think

of the Svarupatattva of Brahmavidya-Kfilikft. Of this Svarffpa
Those who long for
the Devi says in Mah&bhftgavata
'

Liberation should, in order to gain freedom from the bonds of

the body, meditate on that aspect (Rffpa) of

Mine which

is

the

snpreme Light (Jyotih), Suksma, and Niskala, Nirgupa, the

all-pervading unbeginning, non dual sole Cause which is
SaccidSnanda Itself. This is the Svafflpa of the Devi which
is beyond all mind and speech.'
The Markapdeya-Pur&oa says, 'The Mah&mfiyft is
Niskala, NirguQS, endless, undecayingf unthinkable, formless

INTRODUCTION

and both

eternal

Mah&mftyft Kalikft

and

(Nityft)
is

33

transient (Anity&)\ that

from Kala (May5) and

free

free

is,

from

Gunas, without end, imperishable, eternal, and not transient

as is the world (Jagat), formless, and hence, as such, is not the
In the Kurma-Pur5na, Visnu in the
form of a Tortoise says that the Supreme Devi is NirgunS,
pure, white, stainless, free from all duality and realizable by
the Atma only. This state of Hers is attainable only by
object of meditation.

who

Kamada-Tantra

In the

Jfiana.

S'iva says

'

That

eternal Kali

supreme Brahman is one without a second either male

She has neither form, Adhara, or Upadhi. She is
sinless and imperishable Sacchidananda, the Great Brahman/
She who is eternal Brahman has neither appearance (Avirbhava), nor disappearance (Tirobhava), and being all-pervading, She cannot be said, like other Devas and Devls, to reside
in any particular Loka. Thus Brahma resides in Brahmaloka,
Vispu in Vispuloka, Rudra in Kailasa and S'rl Krsria in
is

or female.

always and everywhere equally

though for the fulfilment of the desires of Sadhakas,

Goloka, but MahadevI

present

She appears
It

is

in

is

particular forms in their

clear therefore that her Sthula aspect

(MaySmaya) and
is

Supreme

the

Bliss

S'iva says,

It neither rises

is

hearts.

Maya-made

this reason S'iva, in

That aspect (Rupa) of the Devi

and the Great Cause of the worlds
'

neither appears nor disappears*.

'

For

transient (Anitya).

the Gandharva-Tantra, says,

which

minds and

nor

In the Kularpava-Tantra,

sets,

nor grows nor decays

It

makes others shine without any help. This

aspect is without condition (Anavastha) and is being only
(SattamStra) and unknowable to the senses (Agocara).'
That is, the SvarHpa aspect of the MahadevI who is Supreme
shines Itself and

Bliss

the root-cause of this world of three Gupas.

is

This

aspect has no appearance or disappearance and no growth or

decayu
It

is

It

is

self-manifest

beyond the

states

and manifests

of

waking,

all

other objects.

dreams, and

sleep.

HYMN TO KXLl

34
It

unattainable

by

In fact just as

fire

is

and

speech

mind and

is

Being

itself.

does not show

its

which, though pervading

power of burning and

all objects,

lighting,

not be put to use for cooking and so forth, until

it

and canhas been

generated by the friction of two objects, so although the

Cinmayf is all-pervading, She does not become visible nor

does She grant one's desire without the action of SadhanS.
Again just as the Sun itself, motionless in the distant
Heavens, by its rays draws moisture from the earth, so the
MahadevI, who is the abode of all S'aktis, though in Herself

changeless (Nirvikara)

by

means

MShes'varl

the

of

and

eight

For

S'aktis,

Brahman!,

Vaisnavi,

Devatas, presiding as her creative

other

arid other S'aktis.

the like) the world

creates (and

this

reason

in the

Yantra of MahadevI

Kalika (see Kalikopanisad) the Sadhaka worships the fifteen

S'aktis

Kali and others in the fifteen corners, the eight S'aktis

Brfihml and others on the eight petals, the eight Bhairavas

and Vatukas Asitanga and the

petals, the four Devatas,

of the Yantra,
ten

mass

rest at the

edges of the eight

Visnu and others, at the four corners

and the ten Dikpalas, Indra and

others, in the

who is Herself a
The MahSdevI is worshipped

directions as being the rays of KalikS

of pure light (Tejoghana).

as the Murti consisting of S'iva-S'akti (S'ivas'aktimaya) in the

Bindu

at the centre of the Yantra.

Although the Agama-S'Sslra, which grants AdvaitabhSva

and educes Tattvajfiana^ has been revealed by all-merciful
S'rl S'rl Bhairava and Bhairavl, it is still unknown to a mass of

Many

Tantra because it
contains V!r5c5ra and Kul5c5ra, and some even refuse to

people.

admit that

it is

in

fact to-day despise the

a Dharmas'&stra at

all.

Tantra- S'Sstra intelligently and learned

SSdhakas truly versed

in

it,

mistaken were their notions of

If

they had read the

its

principles from

they would have realized

it

how

and, instead of despising

it,

INTRODUCTION
would certainly have admitted that

means

35
this

S'astra

the only

weakminded and
are consumed and

of Liberation for the undisciplined,

short-lived.

Seeing that wine,

flesh, fish

sexual intercourse takes place in the world at large

unable to understand why

Sadhana

Do

is

am

myself

people should shudder at the

of Paflca-makara to be found in the Tantra-Sastra.

these acts

become blameable only

worship (Upasana)

know

All

many

if

made a

part of

that

Ghee which nourishes and promotes

longevity causes serious stomach-disease and even death

taken in too large quantities, whilst snake-poison, which

if

kills,

and lengthen the life of a dying delirious

man, if it be purified and given under suitable conditions
with a cold bath, a diet of whey, and so forth. Similarly
will

yet cure

the

Great Physician (Vaidyanatha) Himself has prescribed

the

Mantra

of

Xdyas'akti possessed of

invigorating Paflca-makara as
of the
this

malady

Sadhana

all

S'aktis,

and the

suitable for the cure

of Existence (Bhavaroga) of the sinful Jivas of

dark Kali age, and as a means whereby they

the supreme state

full

may

of eternal bliss, imperishable

attain

and im-

All classes of physicians prescribe the use of wine,

mortal.

and

measured quantities for the acquisition of

strength by patients who are weak and have a low vitality. On
fish

flesh

in

that account the medical science does not deserve to be

hated.

Similarly the Tantra-S'astra does not deserve to be

blamed

for prescribing the

Pancha-makara

for the Liberation

of Jivas suffering from the disease of worldly existence.

S'iva

has nowhere said that Sadhakas of S'akti should always drink

wine, always slaughter animals and eat their flesh and always
enjoy women, and that thus they will attain Liberation.
the contrary,

He

has counselled various means for checking

excesses in these matters, and

licence

He

has

in particular controlled

these acts part of the worship of Is'vara.

by making
degraded conduct

It is the

On

of a

number

of great Pas'us

who

HYMN TO KlLl

36

pretend to be S&dhakas which

like for,

and hatred

v&ija-Tantra
in liquid

S'rl

of,

is

the cause of the public disIn the Mahftnir-

the Tantra-S'fistra.

Sadas'iva says

form (Dravamayl).

It

Wine

Tar& the Saviour

is

saves Jivas destroying dangers

and disease, and grants both Enjoyment and Liberation.

But wine if drunk in contravention of rule (Vidhi), destroys
Even
the intelligence, reputation, wealth and life of men.
a Kaula who has received Abhiseka an hundred times

and without the pale of Kuladharma

is

to be

deemed a

if

he

addicted to excessive drinking.'

is

S'iva says

Pas'u

Oh My

Beloved, he

who

In the KulSnjava,

kills

animals for

self-

satisfaction in contravention of Sastric ordinance (AvidhSnena)

will

dwell in a terrible Hell for as

many days

as there are

These utterances of S'iva

hairs on the body of the animal.'
clearly show that He has nowhere ordained the free use of
Pafica-makSra by people in general. He has ordained
VfrftcSra or KulScSra only for Sadhakas of the Nivrtti path
who long for Liberation. Such Sadhakas, free from duality
(Nirvikalpa) as they are, wish to see the Saccidananda aspect
of the MahSdevl, and S'iva has prescribed the Pafica-makSra
to enable them to realize the Ananda aspect. Just as a man
who knows not sweetness is given sugar or honey to eat, so
the Ssdhaka is made to taste the fleeting objective (Visaya)
bliss (Snanda) of Paflca-makara so that, thus controlling his
six enemies for the time being, he may have a notion of the
This momentary
Eternal Brahman-bliss (BrahmSnanda)
taste of eternal Brahman-bliss makes the Liberation-desiring
Sadhaka eager for and industrious to gain it. But after the
attainment of this natural (Sahaja) Brahman-bliss he no
more longs for the five MakSras and becomes gradually
devoted to Divyacara. If a Sadhaka takes wine in a limited
way, after purification, the outgoing of his senses is weakened,
and the mind or inner sense is stilled so that he is thus fitted
for Suksma-DhySna.
For this reason wine is called caust
:

INTRODUCTION
(KSraga).

In the Kularnava-Tantra, Shiva says f

Brahman and

the Self (Rapa) of

Wine

revealer

is its

flesh are

37

and

is

Xnanda

is

that exists in the body.

hence drunk by Yogis.

Wine and

taken with BrahmajHSna for the satisfaction of

all

Devas, and whoever partakes of them for self -gratification is

a sinner.' That is Sadhakas do SadhanS with PaBca-makSra for the satisfaction of the Devatas

whom

they worship

and the development of BrahmajHana in their hearts but

whoever takes them for his own enjoyment is doomed to a
;

terrible

Kularpava,

may

as a great sinner.

hell
*

One

reaches heaven by the very things which

The

lead to Hell.'

course,

is

S'iva has also said in the

fifth

Makara, that

is,

the root-cause of the creation of the world of Jlvas.

All Jivas, be they Devatas, men, beasts, birds,

flies,

fish,

insects or

are produced by the sexual union of their respective

parents.

In

(Vyastlbhuta)
says,

sexual inter-

all

this

world

every male

is

an individualised

aspect of Shiva, the Adipurusa, and Carjdl

females in

all

the worlds

are part of the MahSs'akti.

'

The Kurma-Purana says, The MahadevI is Herself One,

present in many parts or divisions (AnekavibbSgastha), beyond
Maya, absolutely pure, Mahamaya,
(Nirafijana),

Is'varl, eternal, stainless

consciousness

ancient,

(Cinmayl),

the

First

The Gandharva-Tantra
Purusa (Sdipurusa) of all Purusas.
The male form (Pumso riipam) the female form, and
says,
any other good form all this is undoubtedly Her supreme
form (Paramam rapam).' One Brahman, becoming dual,
appears as S'iva and S'akti, and that aspect in which there is
union of S'iva and S'akti is the true aspect of Saccidananda
*

Brahman.

It is

from

union that the world

all

othA

is

(Snandamaya)
reason men and

this aspect of Blissful

created,

and

for that

creatures ever seek happiness.

The

Bliss of the

reproductive power of males and females manifests in their

bodies only at the time of sexual union. At this time ignorant

men remain

intent only

on gratifying

their

passion, but

HYMN TO KlLl

38

S&dhakas, possessed of the knowledge of Kula, then meditate

on the Yoga-blissful (Yogananda) form (Marti) of S'iva and

S'akti present in the hearts of males and females and, calling
to mind the meaning (Artha) of the Mantra of their Istadevata, do Japa of it. In the K&llkulasarvasva, S'rl SadSs'iva
says,
By doing Japa of Mantra and by adoration of Bhaga'

man
place He

the consort of S'iva, at times of sexual union, a

vatl,

becomes, like S'uka, free from

says,

'

The

all sins.

In another

consort of S'iva should be worshipped by becoming

True S'akti-sadhana consists in considering all girls

and women, old and young, and of all castes, as the visible forms
of one's own Istadevata and (according to one's means)
worshipping them with clothes, ornaments and so forth or
bowing to them as mothers with the lstamantra in mind and
not treating them with neglect or contempt under any circumS'iva.*

One should make

Kaula family. One

stance. In the Kaulavall-Tantra, S'iva says,

obeisance on seeing a young

should

bow

to

woman

of a

any female, be she a young

girl,

or flushed with

youth, or be she old, be she beautiful or ugly, good, or wicked.

One should

never deceive, speak

and one should never

strike her.

ill

of,

or do

ill

to,

woman

All such acts prevent the

attainment of Siddhi.'

At the present time a measured use of wine,

and so
Devata
are
woman
society of the West. Satisfied

forth and a thorough respect for

particularly seen in the civilized

who
West

at this, the MahadevI,

to the people of the

over the whole world.

1

is

the

flesh

as for the

Queen

of Queens, has granted

and sovereignty
S'rlmat AdinStha MahSkala has, in the
the light of science

KarpHradi Stotra called the SvarUpa-Stotra, briefly described

*

DhySna and SadhanS of S'rlmatl DaksiijaParabrahman (ParabrahmarQpipi). This Sup^

the Mantra, Yantra,

Kalika

who

is

reme Tattva is hard to attain even by such isfvaras as BrahmS,

Viwu and Rudra. MahSkala Himself says, Neither DhfttS
Rpr Itfa nor Hari knows Thy Supreme Tattva/
*

PRAYER
However,
guru,

in

39

my Parama-

accordance with the teachings of

MahamahopSdhySya and most

SvSmI SiddhSntapaficSnana,

RSmananda
TSntrikas, now

worshipful

the crest-gem of

gathered to the feet of

S'iva, I write this SvarUpa commentary

VimalSnandadayinI/ of this Karp5rS<U
consonance with the views of Tantra and other

under the name of

Stotra, in

'

S'astras.

PRAYER
At the Feet of

May

S'ri S'rI

KXlikX

MahS-DevI who is calied Kalika,

Because She is without beginning or end,
the

Whose Body
Because

And

is

imagined to be blue of colour,

like the blue

because She

is

sky She pervades the World,

Cidghana 1 Sattvagu^amayl

Who is imagined to be black

Because She is colourless and above the coloured Gupas,
Whose

hair

is

dishevelled (Muktakes'I)

Because though Herself changeless She binds infinite numbers

of Jivas by bonds of MayS, symbolized by Her dishevelled
hair and because She makes liberated (Mukta) BrahmS,
1
Visnu and Mahes'vara who are Kes'a,
1

This

is

a play on the word Ghana which means mass and black or

dark blue cloud.

ness (Cit).

Cidghana

Again She

is

is

massive, compact, unmixed, pure Conscious*

Nirguga and stainless but

is

also

Megbaflg!

She appears
varicoloured just as a cloud in itself colourless appears white, blue, and so
forth by contact with the sun*s rays* So Devi- PurSpa says, 'Just as the
(cloud-bodied) because through

uniform cloud appears as of

Adhyasa

many

of the three Guijas

colours, so does

She too through the

instrumentality of the Gutjas/

,

And K=Brahm6, AVi$i?u, aud Is'a Rudra/

The Niruttara- Tantra says, KSlI who is Aniruddha-saras'vatl, is the great
Kes'a=K + A+Is'a.

desire-granting tree,

BrahmS,

Viiju

the sole Cause of Enjoyment and Liberation for

and Mabetfa.'

HYMN TO KiLl

40

Who

is

imagined as having the Sun,

Moon and

Fire as

Her

three eyes,

Because as the Virad, the Witness of the world

and future She sees everything,

Who

is

past, present

pictured as wearing the dead bodies of two boys as

Her ear-ornaments,
Because as said in Sgama and Nigama the childlike and
unperturbed (Nirvikara) Sadhaka is very dear to Her,

who being

the sole Creatrix, Preserver and Destructress of

Worlds, has on Her Body the mark of

the Yoni signifying creation, full and high breasts denoting
preservation, and a terrible visage signifying the withinfinite millions of

drawal of

Who

is

all things,

said to have large teeth,

and a

lolling

tongue and to

Her hand a cup made of human skull,

Because the Cinmayl MahSdevi drinks the wine of delusion
arising from the Tamas Guna of Her Sadhaka by means
hold in

of Sattva-pradhSna rajoguna,

Who

is

pictured as wearing a garland of severed heads,

Because She is S'abdabrahman (S'abdabrahmarupi$I) and the

heads are the fifty letters,
Whose upper and lower right hands are seen to be making the
Abhaya and Vara MudrSs,
Because She both destroys the dangers, and grants the desires
of Sakatna-Sadhakas,

Whose upper
1

left

hand

is

depicted as wielding a sword,

White Teeth stand for the white Sattva Guija, the red Tougue stands
Rajo-Guga and Delusion is the Tamo-GuQa. The meaning is,
the MahSvidya is represented with a lolling tongue because She first
destroys the S&dhaka's Tamo-Guqa by increasing his Rajo-Guija, and
large teeth because by increasing his Sattva Gupa and suppressing his RajoGuga She grants him the state of Nirguga-Brahman. In the Dhyfina of
TarS it is said, Ugrat&ra Herself destroys the Jadya (unconscious nature)
of the three worlds by putting it in her skull-cup/
for the red

'

PRAYER
Because She severs the bonds of
Sadhaka,

Whose

lower

left

hand

is

41
illusion for the

seen to hold a

human

Nisk5ma-

head,

Because She grants him TattvajBana,

Who

is

called

Digambarl (space-clad)

Because being Brahman (Brahmarupini) She is free from the

covering of Maya and unconcerned (Nirvikara),"
Who is pictured as having a waist-chain of human bands,
1

Because hands are the principal instrument of work (Karma)

and at the close of a Kalpa all Jlvas with their Karmas
are

Who

is

AvidyS S'akti of Mahamaya,

seen standing on the breast of corpse-like S'iva,

merged

in the

Because the Supreme State (Paramapada) and Svarupavasthft

or MahadevI (one with S'iva) is Nirguna and changeless
(Nirvikara),

Who

is

seen in Viparlta-maithuna* with Mahakala,

Because at the beginning of a Kalpa She who is ever blissful

(Nityanandamayl), and being united with S'iva, feels
pleasure in the work of creation which She effects by
bringing the changeless Paras'iva under Her dominion
(Vas'ibhuta),

Who

is

again said t6 live in the cremation ground,

Because when at the end of a Kalpa all things in the universe

from Brahm5 to a blade of grass are dissolved in Mahakala, She is in and one with that Mahakala, who may be
thus compared to a cremation ground, and because at
1

1n the eighteenth century work of KamalakSnta called Sadhaka*

ranjana it is said : Of the Nirakara-Brahman, understand, Maya to be the
'

Akara* (NirikSra-brahmer fikara dekha Maya).

until encircled

The S'unya has no form

by Maya.
4

Vikara

Coition in which the

is

also

active and S'iva

is

change

She

is

then in

woman assumes

the passive principle.

Her changeless aspect

the dominant

roll.

S'akti is

HYMN TO KlLl

42

the death of Jlvas She exists as the individual (Vyasti)

Jiv5tm& in the burning ground,

Whose Yantra for worship is composed of a circle symbolizing
Maya, an eight-petalled lotus denoting the eightfold
Prakrti, three Pentagons representing the fifteen Avayavas

and a Bindu denoting S'iva-S'akti,

Because She is, as Paramatma, in the gross and subtle bodies
consisting of the three Gu^as and twenty-four Tattvas,
Whose Blja Krlm \ l the Queen of Mantras is pure Sattva
Guna, and consciousness (Caitanyamayl) and grants both
Enjoyment and Liberation,
Who is worshipped as Daksiria because She alone grants
the full fruits of all forms of Upasana and Yajfia.
May She, this Mahadevi, who is Saccidanandarupiril and
forgiveness itself, pardon all offences committed by me in
4

Her Hymn.
mouths is unable to

the explanation of this

S'ambhu with His five

Pardon all my childishness.

Guard my

life,

guard

my

Be

relate

Thy qualities.

propitious.

repute and guard

my

wife, sons

and

wealth.

And

at death grant

me

Liberation.

Mother of the World, obeisance.

VimalXnanda-S'vImI

S'Ri

The S'vgml

also points out that the

also to be found in the

word Christ and

Maya Tantra

the Yavana-Bija.

Ch.

vii for

sound in this Mantra is

Mussulman's Karlm. See

Kr

in the

HYMN TO KALI
(KARPQRXDI-STOTRA)
VERSE

O Mother

and Spouse of the Destroyer of the three cities,1

4
they who thrice recite* Thy Blja formed by omitting from
KarpUra, the middle and last consonants and the vowels, but
adding Vumuk&l and Bindu? the speech of such, whether
in poetry and prose, like that of men who have attained all
powers,

issues of a surety with all ease from the hollow of

mouth,

their

O Thou who

dark rain cloud.

art beauteous with beauty of a

Commentary
(inner sense)

With respectful obeisance to the beauteous feet of Svaml Ramananda I write this Svarupa-vydkya named the Grantor of Pure Bliss
( Vimalanandadayini)*
4

Oh Mother (Mdtah)
The root Ma=to
9

measure, to which

added the suffix trcbsss

Maty that is, She who measures out or gives She who grants
enjoyment or Liberation according as the Sadhaka is desire-ridden or
is

free
*

from desires.

Spouse of the Destroyer of the three

The

cities

three cities are three bodies, gross, subtle, causal.

the S'akti of

Him who

grants Liberation from these bodies.

She is
As the

HYMN TO KlLl

44

Power-holder (S'aktimSn) and His Power (S'akti) are one,

who

the three

cities, is

Kaivalya-Upanisad says,

grantor of such Liberation.

is

the Atma, the root, the bliss, looking on

all alike

who

She

it is

From

abides within

born the multiple and various world and into

Him

these three cities are merged.'

1

They who
That

recite

meditating on the same as being one with the

is

the Sadhaka.

Kalika-S'ruti says,

Those who do,

as Kali.

grants Dharma,

Oh

One

Purusartha whether

attain the fourfold

Kama,

grants

Beloved, the

recital

of

StmS of
Atma

should always think of

Todala-Tantra (Ch.

directly desired or not.'

Mok?a.

vi)

says,

'

Oh

Devi,

grants

grants Artha and

these combined gives Nirvana

Moka.'
1

Thy
1

This (Btat)

Sattva saccidSnanda aspect denoted by the Bija

Triple (Trihkritang)

That
'Bija

'

Krlrh

'.

the triple aspect Sattvika, R&jasika, Tamasika.

is

Denotes the aspect

in

which Thou

Although as SaccidanandarupinI Thou art

characterized by the

Karma

of Jivas

Cause of the World.

Nirgupa when free of MayS

art the

and Kala, Thou becomest the

seed in the creation of the world, what time Jivas must enjoy the
fruit of

their

Karma.

In the Deviglta, Devi says

Atma,

Cit,

(seed)

aspect through union with

of

which

Parabrahman and called the

exists as seed (Bija)

'

KarpUram

My own

have aforetime spoken

44

is

One

Then

who am

" assume the Bija

S'akti.

Avyakta

in

The

causal body

which the world

from which issues the subtle body.'

Saguna-Brahman the Kalpaka or fashioner

''Omitting therefrom

of the

World.

Omitting from Mulaprakyti composed of Sattva, Rajas, and

Tamas Gugas

the middle Rajas

Gupa which

is

and the

last

Tamas

VERSE

Gu$a which

is

M.

It is

thus composed of Sattvaguna alone.

'A

JnanasaihkalinT-Tantra says,

Tamasa.

'Adding

Prakrti

45

Sattvika,

is

The

is

these three.'

is

Maya

Powerful to give Nirvana Moksa and by

desires of

Sadhakas

and

in

The Tantra Kalpadruma

and

Tejas.

of

all

whom

says,

'

to grant the

the pure Sattvaguna predominates.

on account of

its

brilliance is the

Associated with the fiery letter (R) She is auspicious

As " 1 99 She grants the desires of Sadhakas.

Citkala, Jnana.

'

full

RSjasa,

is

As Bindu She grants Kaivalya.'

1

Beauty of dark clouds

Thou who should be meditated upon as of

because Thou art Cidakasa and dost possess
S'uddhasattvaguna.
1

In

Because S'iva

said,

samuccaya

says,

'

is

a dark (Nlla) colour

the compact Tejas

the Nirvana Prakarana of Yogavas'ista

Vyoma She

is

seen as black.

As being Liberation, She who

is

attained

devotion (Bhakti) should be meditated on as being like the sky

free

it is

TripurSsara-

by

itself

from clouds/

Notes
'The Divine Mother
that

is

of the

World

in

Her

aspect as Daksiqa-kalikS

the beneficent Grantor of NtrvEtna.

1 worship Kail the Destructress of KSla

The Kalikahrdaya says
the Shining One, who is the Bija Kr\m who is KSma who is beyond Kdla
Gandharva-T antra says: 'Hrim, I bow to
and who is DaksinakalikU.
Mahadevl who is Turiya and Brahman. He who remembers Her does
Oh Thou whose Body
not sink in the ocean of existence/ Candl says
jnsna who hast three divine eyes, who weareth the crescent moon
4

is

pure

Thee I bow for the attainment of all good/ (V)

(Tri
'Sakti of Mahes a who destroyed the Asura named Tripura
the
and
Earth
Heaven,
in
three; Paracity) along with his three cities

to

Nether regions (V).

Recite {Japanti); utter repeatedly with mind
9
The word
Lit, 'make Japa.
of the Mantra (V).
as the nearest English equivalent, but

is

fixed
*

on the meaning

recite

is

employed

not accurate, in so far as in

HYMN TO KXLl

46
mUnasa J a pa
The

'

Japa

the action is purely mental, and in

degree (Upams'u) there

seed

is

movement
Bija

mantra.

'

of the lips only, but

According to the Nitya-Tantra, Mantras are of four

(V).

Mala

Kartari, Bija and

1

Bija, A. Avalon's

That

is,

according to the number of syllables,

See as to

Garland of Letters'.

Karpuram,

vowels

less the

m~Kr + Vamaksht

and ra

Mantra body
kinds Pinda,

the cause of the

seed,

is

of the next lower

no utterance.

('

the left eye

'

<r,

u,

a and
%

or long vowel

pa
Nada*

the consonants
f),

with the

bindu superimposed=jK>fm which accomplishes all desire (Tantrasara), is

Mantraraja (S'yamarahasya-Tantra) (K.B.). Tantraraja says, 'letter

Ka

is

Thy form/

is

Siddhi

Siddhi, or success.

that

is

which

is

sought for {Sadhya) and

the result of sadhana, the training of the higher psychical and spiritual

faculties.

power

It

motion and suspension

of

Skanda

includes the eight great powers,

The Devi

Dhvantadharadhararucirucire.

by shedding the nectar

by

Sdhidaivika).
delivers

suns and
*

from
is

the

Thy

of

three

is

Herself

M aha siddhi

Just as dark clouds, by shedding

by the sun's rays, so too dost Thou,

She

says,
is

also the

name

'Devi

is

Supreme Sakti and

dark with the refulgence of a million

cooling like a million moons.'

is

the

forms of pain (Kdhyatmtka, Adhibhautika,

difficulties.

Vimalananda

etc.,

Grace, give immortality to Sadhakas

The Rudrayatnala
all

Laghim a.

v. 55).

nectar-like rain, cool the earth parched

tormented

space, and others mentioned in tbe

in

Purana and other works.

(Lalitasahasranama,

A nim

of the

(V).

Commentator.

VERSE

Mahes'i, 1 even should one of poor mind* at any time

recite but once another doubled Blja of Thine, composed of
Israna? and Vnmasfravana? and Bindu;* then, O Thou who
1
hast great and formidable ear-rings of arrow form, who bearest
on Thy head the crescent moon, such an one becomes all
7
powerful, having conquered even the Lord of Speech" and
the Wealth-Giver,* and

with lotus-like eyes.

charmed countless youthful women

10

Commentary

Mahes'i

Possessor

of

the

great

Power

of

creating,

preserving and

withdrawing.

At any time

(Kadacit)

is of opinion that by the use of

meant that unlike other religious Karma which can be
done only in a state of purity (S'uci), Japa of the Mantra of Kali can
be done at any time whether one is in a state of purity or not
Here he says one should not give up the
(S'aucs'auca-kala).

Durgarama-SiddhantavagiS'a

Kadachit

worship

it

if

is

there be a birth or death in the house.

The Tantra-S'astra

says that one should do Japa of the Mantra, whether one is in the
state of purity or not, and whether walking, standing or sleeping,
'Becite' (Japati)

Meditate upon.
1

Of dual

of

aspect

(Dvandvam)

Having the dual aspect of S'iva-s'akti. The Tmtra-S'astra speaks

the King of Mantras being generated by the union of S'iva and S'akti.

HYMN TO KlLl

48
1

Another Blja

Thy

(Bijamanyat)

causal (Kara^a) aspect which

is

Hum.

the Blja

Yamala it is said, It is with the double S'abdablja (which

that She awakens the mass of S'abda.'

In the

will be.

Vamas'ravaiia

immortality.

subtle, Sarasvati

Who
'

the size of only a

is

is

That.'

Indu

the power of granting speech and

says,

'

is

Bhairava,

The Mahanirva^a-Tantra
who is Nitya, Kalaiupa, Arupa, and S'iva
moon on account of immortality.'

forehead of Her

marked with the

Whose
are

has been and

attractor of forms.'

Dost bear the half-moon

who

is

Hfiih)

dost grant Nirvana liberation.

The

Himself
'

Purusa

The Tantrabhidana

of attracting forms (Rupa).

says,

'

He is like smokeless fire, the Ishana of what

He is to-day and He is to-morrow. This is

thumb.

is

Kathopanisad says,

Is'vara.

Is

is

(Chandrarddhaciide)

Earrings

earrings (things very dear) are formed of

like

Mahes'vara and simple as boys

simple Sadhakas

VivekacGdamapi

who have
it is

said,

that

two Sadhakas
is

child-like

true knowledge are dear to Her.

In the

Just as a boy plays with toys heedless of

hunger and other pain so the wise man plays happy, unattached and
Such a Sadhaka attains all forms of knowledge and riches

selfless/

and can charm the whole world.

( Mahaghorabaldvatathse)

There
vagina

is

however another reading given by Durgarama-SiddhSnta-

namely Mahaghorabalavataxhse, that

formed of

frightful

is

whose earrings are

arrows (Bana).

Notes
1

Sakti or Mahes'a the Lord of even Brahmfi Viptu and Rudra (V).
The Devi as Is'varl, (Ruler), of the Universe and Spouse of Nirguna
t

according to the LiAga-Purfina, when associated

Rudra the Destroyer with Rajas, the One born from the
.golden egg, Brahmft ; and with Sattva, Vifnu.
Mahes'vara.

with Tatnas,

Is'vara,
is

VERSE 2

49

Mandacetah who is not capable of devotion to thy lotus feet accordCommentator K.B. for, as the Brahmanda- Parana says, all sin is
expiated by remembrance of the feet of the Supreme S'akti.
That is, Ha.
4
The 'left ear/ or long vowel fi.
f
Nada-btndu that is, H+m+w==Hmw Hum. He who makes Japa of
Hum is more praiseworthy than Deva or Asura (Visfvasara-Tantra) (K.B.)
" Worn by Kali
reading Bana instead of Bala as to which see post.
ing to

Vis'vasara (K.B.).

Brhaspatt, Guru of the Devas.

Dhanada,

i.e.

Kubera, Lord of Wealth, King of the Yaksas accord;

ing to one account the son, and, according to another, the grandson of

Pulastya (see Muir, O.S., T.

10

That

is,

to

iv,

481, 488; v, 483;

them are given eloquence and

i,

492).

learning, riches and beauty.

VERSE

KXlikX,

3
1

auspicious Kalika 1 with dishevelled hair, from

mouth two streams of blood trickle, 8 they

who recite another doubled Blja of Thine composed of Isfa,*
Vai&vnnara* V&manetra, 9 and the lustrous Bindu? destroy
all their enemies, and bring under their subjection the three
the corners of whose

worlds.*

Commentary

Kalika

BrahmS, A is Ananta, La is Atma of the universe, I is

is Brahma, A is Ananta.
(Tantrabhidana). Thus it is
said that MahadevI is the subtle, beginningless and endless Atma of
'Thou who art Brahman without beginning or end.'
of the universe.
In the Asitastotra in the Adbhutaramayana S'r! Rama says, I bow
to that Thine aspect which is Purusa without beginning and end,
the unmanifest Kutastha superior (to Thine aspect) as Prakrti, the
Atma of the universe appearing in multiple and differing forms.'
[Durgarama-Siddhantavagls'a derives the word Kalikaasfollows:
He who dissolves (Kalayati) the world is (Kala or S'iva). And She

Ka

subtle,

is

Ka

'

who

shines (Dlvyati) that

is

plays (Kridati) with

Him

is

Kalika

Kala + ikan + a = Kalika.]

1

With

dishevelled hair

That

is

one who

'

is

(Vigalitacikure)
free

from

all

Vikaras such as the passion for

arranging the hair and so forth.

Streams of blood
This

blood

(AsradhSra)

indicates

without that for She

Recite

(Japati)

Meditate upon.

is

(the

red)

Rajas

S'uddha-sattva-guga.

Gurjia.

MahadevI

is

VERSE 3

Of dual aspect (Dvandvath)

The Bija Hrirh is both
MahadevI

says,

causal body.

Who

and

In the Deviglta

S'akti.
is

the subtle body,

I is

the

is

the

Hrirh the Turiya.'

Indu

of Tejas.

is full
'

Vimanetra

Maya

with

is,

consisting of pure Sattva-Gupa.

'

This
4

S'iva

the gross body,

Vaisvanara

That

am

is

the aspect of subtle Bija.

is

Which
#

'l&a

'

51

the S'akti which gives immortality.

is,

Three syllabled Daksina

Dakine

is

Daksina

in

the vocative, and the

latter

SaccidSnanda aspect which grants Kaivalya and is indicated, by

the three-syllabled Mantra. Nirvana-Tantra says, 'The Sun's son
(Death) is established in the south (Daksina). The name of Kali

makes him

flee

directions with fear.

Hence She is called

Kamakhya-Tantra says, 'Just as guerdon
the end of rite, causes it to be fruitful and gives

in

all

Daksiria in three worlds.'

(Daksina) given at

Liberation, so this Devi grants the fruit of

is

called Daksina-KalL'

the right (Daksiria) and S'akti on the

right

and becomes the grantor

Karma and hence She

all

The same Tantra

also says,

The

left.

left

of great Liberation.

Purusa

'

on

is

conquers the

Hence She

is

called Daksioakali in the three worlds.

ati

[DurgarSma construes these words as follows

(by Samdhi tryaksare'ti) that is Daksine

Upasargas can
after

shift their position

Tryakshare.

AtitryaksarS

Tryakarah

Atitryakshare

means

AtikrSntah

ati

is

Daksipe tryaksare

ati

tryaksare.

has been placed

in

As

the verse

the vocative of AtitryakarS.

(Adhahkrtah

yay3 (by whom) She: that

or

placed

under)

She who has placed

The whole then means 'Oh Dakshina who dost
S'iva under Her.
stand on S'iva.' Tryak^ara literally means the three lettered one
which is the Praijava (Om) and is used for S'iva. The Mabithnastotra
(S'iva)

is,

HYMN TO KXLl

52
1

(see

Greatness of S'iva

Him

Stotra calls

Ed. A. Avalon)

'

Dakshipe

Oifa

'

'

and another

Tryaksaramaya.

The same commentator then

for

calls S'iva

says that there

is

a different reading

Dakshine Kaliketi which he

namely,

tryaksareti,

explains in two ways (a) Dakshine K5like ti=Dakshine Kalike ati=

Dakshine

The

atikalike.

word

last

is

the vocative of Atikalika which

made similar to) Kalika (Meghajalam

a bank of cloud) yaya (by whom) She that is, She who looks like a
bank of cloud the whole then meaning Oh Dakshina who hast
means Atikranta

(Sadrs'ikrita,

the appearance of a bank of clouds' (6) Daksine Kaliketi

Kalike

which means Oh Daksina

iti

Svarupartbaka that

are S'akuntaleti and

of the elision of

'

= Dakine

The word

simply indicates that She

is

Examples

Daksina Kalika.

Kalika.

after

is
'

'iti'

is

addressed as

in

Sarhdhi

Meghajale'pi Kaliketi.]

Notes
'The Devi. See MahSnirvBija-Tantra, chap, xiii and chap, iv,
At the dissolution of things it is Kala who will devour all, and
by reason of this He is called Mah&k&la and since Thou devourest Mahakala Himself, it is Thou who art the supreme primordial Kalika \
1

verse 31

Kalika

is

Brahtnarupiqf (V).

Vigalitacikure, as

'

Srkkadvandvasradharadvayadharavadane.

as having devoured the

is

the worshipped nayikU.

flesh of the

See post.
Kali

is

so represented

demons. The Mahanirv&ga-Tantra, chap,

xiii,

As She devours all existence, as She chews all things

Her fierce teeth, therefore, a mass of blood is imagined to be
apparel of the Queen of the Devas.' Esoterically blood is Rajas Guga.
4
That is, Ha, as to which see Kamadhenu-Tantra, chap, ii; and
verse 9, says

existing with

the

Pr&natoinI, 53 et seq.
1

Lord

of Fire,

whose Bija

is

Ra.

'Left eye,' or fourth vowel long

1

Tantra
tion

f.

Nada-bindu; the B%ja is thusH+r + +mHrtthHrtth. In Svatantra-

Ha (Vyotna)

is

said to denote manifestation

Ra(Vahni)

is

involu-

and I maintenance of the worlds.

The earth, upper and nether worlds (see VisVasara-Tantra and Phet-

Tribhuvanath, that is Devas, Men, Nag as and so forth in(Heaven), Martya (Earth) and PstUla (Nether world) (V).
Svarga
habiting
kariQi-Tantra).

'

VERSE

Destructress of the sins of the three worlds, auspicious 1

Kalika, who in Thy upper lotus-like left hand holdest a sword.*
and in the lower left hand a severed head; 3 who with Thy
upper right hand maketh the gesture which dispels fear/ and
with Thy lower right hand that which grants boons they, O
Mother with gaping mouth, 5 who reciting Thy name, meditate
6
in this way
upon the greatness of Thy mantra, possess the
7
8
eight great powers of the Three-Eyed One in the palm of
;

their hands.

Commentary
Sword (Krpanam)
The sword is knowledge (J nana) by which the bonds of ignorance
of the desire-free Sadhaka are severed.
See S'ivadharmottara.
1

'

Severed head

Chinna-mundam)

The human head

'

Terrible countenance

Her white

Guna

bite

is

( Prakatita-radane)

'

teeth indicative of the white self -manifesting Sattva-

the

red

lolling

suppress both Rajas and

Precious Mantras

The

three

the two

Hum

the seat of Tattvajnana free of attachment.

'

'

tongue indicative of Rajas

Tamas by

Gupa and

Sattva.

( Manu-vi-bhavath)

Krlm

'

Bljas represent the Cidghana aspect of Devi,

Bljas the Sattva-Guija aspect and the two

'

Hrlm

Bljas the Rajah-pradhana-sattva-Gu$a aspect.

[Durgarama-Siddhantavagls'a
different

ways

possession) of

explains

this

in

the

following

Manuvibhava=the Vibhava or Sampatti (precious

Manus or Mantras. This precious possession is the
(a)

HYMN TO KlLl

54

name

passage then

which

is

The meaning of the

Thy name Dakshi^e Klike

'Dakshioe Kalikc*

in the vocative case

who

that those

recite

the precious possession of Mantras, and meditate on this

is

Thine appearance possess the Powers and so

is

the Vibhava of the

This possession

of Kali.

vibhava = Manu

body)

is

Manu
is

that

the

is

forth.

the twenty-two syllabled Mantra

name

Dakshiria Kalika.

(c)

(Mantra) vibhava (Ghataka) of which

the body of which Mantra

is

Thy name Dakshina

Manu-

(the Devi's

The

the generator.

the Devatas are produced by their Mantras.

who

Manuvibhava

(6)

bodies of

thus means

The passage

Kalika and meditate on

that,

they

this

Thine appearance generated by Mantra possess the virtues

recite

mentioned above.]
See

last Verse.

Kdlikfi (Kalike)
1

Three eyed one (Tryathbaka)

[The same commentator (Durg5r&ma)

of the term

Tryambaka used

for S'iva (a)

offers three explanations

He who

has three Ambakas

Tryambaka, (6) He who has three Mothers or Arhbas is

Tryambaka. The Kalikapurarja says, 'As Hara is born of three
or eyes

Mothers
(c)

is

He

is

known, even amongst Devas, by the

Todala-Tantra

says

'

the

Vidya Bhuvanes'vari

Earth, and the Nether world (Patala).

as threefold in three places

and

is

worshipped in

all

is

title

He who

Tryambaka.
in

is

Heaven,

delights in the Devi

called Tryaihbaka.

He

is

with S'akti

Tantras.'J

Notes
1

Dakshitja, the beneficent grantor of NirvHqa. (V)

'Khctdga, the peculiar heavy sword with the blade curved at the tip
so named, used to behead the

sacrificial

animals.

The Devi is the destroyer of the wicked.

4
The Devi is the dispeller of all fear, and makes with Her hand the
tnudrd. The right upper hand makes the gesture of dispelling fear, or
the gesture of assurance of safety (AbhayamudrS) and the right lower
hand makes the gesture of granting boons (VaratnudrH). (V) The
Sadhaka seeks fearlessness, which is the great gift of the Goddess, who is
*

f3hay8pahQ t 'remover of fear/

'If

thou art remembered in timet of

VERSE 4

Thou takest away all fear (MSrkaijdeya-Purarja). At the same

is she who fills the ignorant with terror (Pas'uloka-bhayathkart)
*

difficulty,

time

it

that

is,

there

is

55

those devoid of the knowledge of non-duality, for

duality

fear

comes when

(Br. Up. 1-4-2, Lalita, v. 99).

4

Prakatita-vadane

(see

Das'a-MahavidyU Upa$ati5rahasya

'
9

by

VimalSnanda reads Prakatitaradatie, that

is, with big protruding teeth.
The Yoginf-T'antra says, 'Supreme eternal,
large-toothed, smeared with blood.'
The Tarahalpa speaks of SyTima of
the colour of a new (freshly formed) cloud, with large breasts, terrible with
Prasanna-Kumara-S'astrl).

protruding teeth.

(V)

As stated that is, Krim Krlth Krith Hum HUm Hrim Hrlth which
with Daksiqe makes ten syllables.
T
Siddhi that is, Atjima, Laghima, GarintS, Prctpti, Pr&kamya,
ls'itva, Vas'itva, Kamavasayita the power of becoming small, great,
*

heavy, light,

etc.,

who become

Yogis

that Divine state

which are inherent in Is'vara, and are attainable by

Is'vara and gain Ais'varya.
By realization of the self,

which

is

fold manifestation of the

*

Tryambaka

the universal Self

is

manifested, as also the eight-

Divine power.

or Siva,

According to Tarkalarhkara's Commentary on

Mahanirvaija-Tantra, Tryambaka means the father of the three Devas,

Brahma, Virju, and Rudra. The Rgvidhana uses it as an equivalent of
As She surveys the entire
Mahadeva. The Mahanirvaqa-Tantra says
universe, which is the product of time, with Her three eyes the Moon,
Sun, and Fire therefore She is endowed with three eyes (Ullasa xiii,
verse 8) The Moon, Sun, and Fire are the Iccha, KriyS, JHana and other
4

Saktis

(see

'

the atcakraniruparja of PurnSnaijda-S'vami) and Serpent

Power by A. Avalon.

By him who carries a flower its odour is enjoyed without seeking.

By him who looks upon himself as the universal Self the powers (of Brahma,
(Commentary of Sures'varacarya on tenth Sloka of
etc.) are enjoyed
4

'

Dakin3murti Stotra).

VERSE

Mother, they who

Thy charming

composed of
the first of the group of letters, followed by Vahni? Rati? and
d
beautified by Vidhu? thrice, the Kiirca Blja twice, and thereafter, O Smiling Face, the Lajju* Blja twice, followed by the
two Thas? they, O Spouse of the Destroyer of the Deva of
8
9
Desire contemplating Thy true form, become themselves the
Deva of Love whose eyes are as beautiful as the petals of the
10
lotus which LaksmI holds in Her playful dance.
recite

Blja,

Commentary
1

Whoever

Even
be

the most sinful.

who remembers Durga

evil
'

(Ye, ye)

and

Recite

attains the
9

The Kalikularahasya

says,

with or without reverence

supreme

is

'

Whoever he

delivered from

end.'

(Japanti)

Meditate upon.
4

Thy Blja

[DurgaramaSiddhantavagls'a
First letter

The

calls

aspect

of

Consciousness

Placed on Vahni (Vahnisamstham)

Full of Tejas.

Associated

That

is

the nine syllabled Blja.]

Vargadyam)

beginning of creation.

it

(Vidhu-rati-lalitarh)

'

cooling and beautiful.

(Cinmayarupa)

which

is

the

VERSE

Is
4

is

the three aspects of Sattva, Rajas, Tamas.

Kurca

Lajji

57

(Trayam)

That

Is
1

Thrice

S'abdabrahman.
*

Brahman

Two Thus

associated with Maya.

Svaha the revealing S'akti

Smiling face (Smitamukhi)

of Fire.

'

Because She

always

is

'Spouse of the Destroyer

S'akti of S'iva

She destroys the

1

Thy

true

form

That which

who

blissful.

(Smara-hara-mahile)
the Destroyer of passionate Desire

is

that

is

anger and so forth of Her Sadhakas.

lust,

(S'varupath)
is

not different (in essence) from Jlvatma.

S'varupa

Rupa of S'va, that is Atma, meaning the

Paramatma and Jlvatma. Kalika-S'ruti says, One
should always think of Atma as Kali \ Kalikulasarvasva says, He
who worships the spouse of S'iva thinking that his Atma is Kalika's
Atma and meditating on the S'iva-like Guru is Sadas'iva Himself.'
explained here as the

is

Oneness

of

Yogini-Tantra says,
"

am Brahman

" to

He who
him

thinks, even

if

it

were

for a

moment,

One's own

the Devi gives unending fruit.

body should always be thought of as the body of the Istadevata.

And

so the whole world should be considered as

true form
It

is

is

Her

body.'
(a)

The

that indicated in the previous or following verses,

(b)

[DurgSrama explains Svarupa

in

the following ways

that of the nine-syllabled Mantra,

(c) It is that indicated

by

For instance Varada-Tantra says

Brahma, I is Mahamaya, Nada is the

the letters composing the Mantra.

that in

Krlm \

is

Kali,

is

Matrix of the universe and Bindu

*

HQih

Bindu

is

is

S'iva,

is

is

the Dispeller of Sorrow.

In

Bhairava, Nada means the Supreme and

the Dispeller of Sorrow.

In Hrim,

is S'iva,

is

Prakrti,

HYMN TO KlLl

58
I

MahamSyS, Nada the Generatrix by the Universe and Bindu the

is

Contemplation on Mantras constituted of these

reveals their Caitanya.
Japa of Mantra without knowing its

dispeller
letters

Caitanya

of pain.

is

useless.]

'Become themselves' (KamarUpd bhavanti)

They acquire
and

of

the power of assuming whatever form they desire

charming the whole world with their beauty.

Notes
1

That

is,

Deva

of Fire, or

Ka.

"S'akti of K5tna,
4

The moon,

or

Ra.

God

of love, or long

Nada -bindu.

I.

The Blja

is,

therefore,

K +r + f+w

sss

Krlm.
* That is, Hum.
g
Hrim, literal meaning of LajjU, is modesty.
1
Or Svaha, S'akti of Agni. The mantra is, then, Krlm, Krlm, Krlm,
Hum, Hum, Hrlth, Hrirft Svaha, or the nine-lettered VidyS, or feminine
mantra, which ends with Svaha (see VisVasara-Tantra).
* Smarahava or Siva, who destroyed Manmatha with fire from his
central eye of wisdom when the latter sought to distract him by passion
from his Yoga* The Devf, according to the Brahmavaivarta-Purftna,
restored Manmatha to life (see as to this Bhaskararaya's Commentary on
the Lalita, verse 34).
9

Svarupam,

that is

true

form as described

in the first

and other

verses (V).
x*

titles

Laksmi

is

Kamala,

associated with, holds, and stands on the lotus, hence

PadmS, Padm&1ay&, PadmadharinI

Tantrasara, p. 577, Rasik

Mohan

(see

Chatteijee's edition).

Her

LakmIstotra in

VERSE

DevI 1

of full breasts, 2 whose throat

adorned with a
They who meditating recite any one or two
or three of Thy very secret and excelling Bljas or all thereof 4
together with Thy name,* in the moonlike face of all such the
Devi of Speech ever Wanders, and in their lotus-like eyes

Kamala*

is

garland of heads,

ever plays.*

Commentary
'DevV
The
'

self-manifest one,

Full breasts' (Plnastanddhya)

The milk

of these

is

the food with which She nourishes the

world and the drink of immortality with which She liberates Her
Sadhakas.
'

Whose neck
She who
9

(Munda-sragatis'aya-lasat'hanti)

S'abdabrahman consisting of 50 Letters. NiruttaraShe is adorned with a garland of heads representing

is

Tantra says,
the 50 letters.*
Kamadhenu-Tantra says, 'In My throat is the
wonderful Blja of 50 letters.' Again I worship the Mother the
Vis'vasSra
source of the universe, S'abdabrahman itself, blissful.'
says,
Blissful Brahman is adorned with S'abdabrahman and within
the body is represented by all Mantras \
'

Blja*

Marti (appearance) in the individual aspect as Prjna, Taijasa,

and Vis'va and in the aggregate as Is'a, SQtra and Virad. Deviglta
says 'the causal self is Prajna, the subtle bodied one is Taijasa and
the gross bodied one is Vis'va.' Similarly Is'a is spoken of as Is'a,

SOtra and Virad.

The

first is

the individual (Vyati) aspect and the

second the aggregate (Samati) aspect.

HYMN TO KXLI

60
Eyes (Netra)

Not

to speak of themselves being

gives wealth to others.

Devi

wealthy, the sight of them

Bhairava Tantra says that Kamala and the

of speech never forsake

them

for three generations

downwards.

Notes
Devi which comes from the root Div to shine, is the Shining One (V).
Pindstanadhye (see also Bhairavlstotra in Tantra-sara, p. 596).
The physical characteristics of the Devi in swelling breasts and hips are
emblematic of Her great Motherhood, for She is Srlmata. See also as to
the former, DurgsL-Dhydna in Devl-Pur5na, which speaks of her large and
the Annapurna-S/ava (Vak$ojarising breasts {Plnonnata-payodharam)
and the
kumbhantari)
Bhuvanes'varl Stotra (Apivara-stanatatlm)
SarsLSwatl-Dhyana (Kucabharanamitamglm). The Aunapuma-Dhyana
(Annapradana-niratam stanabhara^namram) speaks of Her limbs
as weighted by Her breasts. The Mahabhagavata describes Her as
naked, terrific, with fiery eyes, full and erect breasts, and dishevelled hair
and the Lalita (verse 15) says: Her golden girdle supports Her waist,
which bends under the burden of Her breasts, thrice folding the skin below
Her bosom {Stanabhara-dalanmadhya-pattabhandha-valitraya).
* Bhavayantah,
that is, meditating on the naked, full-breasted, black
form with dishevelled hair as stated in Her Dhyana, and which is the
Artha of the particular Mantra, The Bhuta&uddhi-T antra says, 'A
Mantra should be recited mentally meditating the while on the form of the
Devi denoted by it (V).
4
Any one of the aforesaid Bijas or the whole that is, the whole ninelettered Vidya in full.
Which according to the Kumarl-Tantra cited in
Tantraratna is Krith, Krlrh Krfth, Hum, Hum, Hunt, Hrlm Hrfth,
Hrlm. S'yamarahas'ya quoting Kalika-S'ruti, says that the whole Vidy&
should be recited once, twice or thrice, or the whole mantra with Dakine
Kalike between the Bijas.' (K. B.) Thus, Krith, Krtm, Krlrn, Hum, Hum,
Hrlm, Hrlm, Dak$ine Kalike, Krlm, Krlm, Krlm, Hum, Hum, Hrlm, Hrlm.
5
Dakine Kalika.
* Sarasvati,
The BhSradvaja-Smrtl says Sarasvat! is She who
in
resides
the
tongue of all beings, and who causes speech.
ever
Lak$mi
for them
is all learning, wealth, and prosperity (see
Mah&nifv&na-Tantra, UllUsa, vii, verse 50).
8
In the other words they become rich and learned.
1

'

'

'

'

VERSE

Mother, even a dullard becomes a poet who meditates

upon Thee raimented with space, three-eyed* Creatrix " of
4
the three worlds, whose waist is beautiful with a girdle made
of numbers of dead men's arms, and who on the breast of a
1

Thy couch

corpse,* as

Mahakala,

in

the cremation-ground,

enjoyest

Commentary
*

Dullard

(Jadacetdh)

One whose mind

*

Poet

A
'

smitten with passion for the world.

(Kavih)
great Jnani.

Meditates
'

is

Who

Whose

(Dhyayan)

mental vision sees Thee

in

loins

who

art SaccidanandarQpinl.

(Bahuprakarakrta-kanclparilasannitathbam)

At the end of each Kalpa

all

JIvas abandon their gross bodies,

which their respective Karmas

inhere, form part of the Avidya which is in the causal body of the
BrahmarupinI associated with Her own Gunas (Svaguna) until they

and

existing

in

their subtle bodies in

some future time after the commencement of the next

Hence the girdle adorning the loins, lower belly and generative organ of the MahadevI viradrupi^i, capable of producing children
For these arms
is fashioned of the arms and hands of dead JIvas.
and hands were their principal instruments for the doing of work
(Karma). The S'aktanandataran^iol says, 'With Karma is a Jiva
born, with Karma he dies, and in the next body again that Karma is
are liberated at

Kalpa.

HYMN TO KiLl

62

Devigita says, 'In Her at dissolution JIvas and

attached to him.'

Karmas are merged

their
is

done (Vyavahara) merges

1

the Devi says,

who

It is I

mass, just as

all

dreamless sleep (Suupti).'

in

create the whole world

which
Again

and enter therein

Mayi, Karma and so forth/

with Prajia,

in undifferentiated

Raimented with space

Raiment

(Digvastrtim)

She

the covering of Maya.

is

is

without that and

above MyS.

Three-eyed

(Tririayanfim)

Having knowledge of the three divisions

and

of

Time,

past, present

future.

'Creatrix

(VidhdtrT)

She who

Kalpa gives birth and

at the beginning of the next

enjoyment to JIvas according to their respective Samcita Karma.

On

the breast of

a corpse

The

is

(SdhSra).
in

By

(Preta).'

state (Pada)

the word corpse

as
is

as

Nirguna-Brahman.

Gayatri-Tantra

Brahman

as the dead body

indicated

Gandharva-Tantra says Sadasiva

is

the couch on which

the subtle Tripurasundarl.

9

The cremation ground

which

all

(S'rhasranasthd)

(S'mas'Sna)

is

the great Ether (MahSkS^a)

creatures are merged as corpses in the Great dissolution

(Mahapralaya).

In dissolution even the greatest of creatures are but

corpses and hence

'

The couch is the support

Thy Adhara, that is established

Nirguna-Brahman.

In the cremation ground

in

(S'avahrTdi)

On Nirguna-Brahman

Thine own

says,

lies

corpse

a cremation ground.

it is

Dost enjoy Mah&kala

(Mahah&la-surata-ptayufotitn)

At the end of a Kalpa, there being no creation, She being

inactive, and there being nought but supreme Brahman, She being inseparate from Paraffiva, experiences Herself us unlimited (AkhaQda)
Bliss*

VERSE 7

63

Notes
1

The Devi

space, and

naked, as

is

is

S'iva,

for, like

Him, She

is

clothed with

the great void itself (Mah&s'unya).

is

Tritjayanarh. The Three eyes are Sun, Moon and Fire (V).
MahZnirvana-Tantra says, Three eyes are attributed to Kalika because
'

She observes the whole world with such eyes as the Sun, the Moon, and so
forth \
See as to the meaning of these three terms which do not merely
luminaries and elements, A. Avalon's Serpent Power and
these
denote
Studies in Mantra-Sastra *.
" Vidhatrim,
who provides Enjoyment and Liberation for all
1

'

'

(V).

Jivas.
4

Nitathba,

literally,

buttocks but the girdle goes

all

round.

Kfi.ll is

represented as so girdled.

The corpse (Sava) represents Siva (V) because He is inactive

it is who does everything.
Savahfdi that is, on the
breast of S'iva ( Viparltarat ). The Devi is given the dominant position
in her union with Her consort, because She is Kariri (actress), and He is
Bhokta (unacting enjoyer). According to Samkhya, Purusa is neither

whilst his Sakti

producer nor produced, but passive, and a looker-on upon the actions of
Prakrti, It is not the Purusa who is active in the creation of the
it is She who, in the
So Kubjika-Tantra says

world, but

dance.
it

all

Vainavl, not Vishnu,

is

things back.

power

who

of His gaze, dances the worldNot Brahma, but Brahman!, creates

light
*

protects

Their husbands are

like

RudrflnT, not Rudra,

dead bodies.'

are dependent on their S'akti.

they

As

to

For

who

takes

in respect of

the Sadhana, see

622, Viparitaratau japtva* ntrvcfqapadavfm vrajet. Two

corpses are sometimes pictured, the lower being the eternally quiescent

PrSnatosinl

and the upper being the S'iva united with S'akti in creation. Similarly
the Devi is represented as reclining on a couch made of five corpses, which
are the Mahapreta (see Bhairavayamala, Lalitfi verse 174, etc). The
Mahfipretas, whose Bija is Hsau are Sadas'iva, Is&na, Rudra, Vinu, and
S'iva,

Brahma.

The site of
M ti rid a sana etc.,

certain forms of Tantrik

Sadhana, such as Savfisana

as to which the Phetkarivl-Tantra says that it is an

He who makes japa a number of times
excellent place for Sadhana.
on a corpse in a cremation-ground attains all manner of success (Siddhi).*
f

Porama-STiva.

VERSE

Those who truly 1

who art seated in*

meditate on Thee, the Spouse of Hara,*

the cremation-ground strewn with funeral
pyres, corpses, skulls, and bones, and haunted by female jackals
howling fearfully
who art very youthful/ and art in full
enjoyment upon 6 Thy Spouse, are revered by all and in all
;

places,

Commentary

Meditate on

That
'

is

(Dhydyanti)

see with unperturbed mind.

Spouse of Hara

Hara

(Haravadhurh)

He who

is

mika, Adhibhautika,
that

is

She who

Hast entered

removes (Harati) the threefold pains (AdhyStHis spouse is S'akti,

Adhidaivika) of Jivas.
grants Liberation to Jivas and

is

Saccidanandarupini.'

(Pravistdrh)

Art established.
'

Flaming pyre
Cit-s'akti

of

(PraJcatitacitdydth)

On account of Her being self-manifested. Candi speaks

'Her who pervades the whole universe as consciousness

(Cit).'

'Fearful' (Ghordbhih)

That
'Jackals

That

made
'

is

very powerful.

(S'ivdbhih)
is

Mahabhutas which are auspicious

(S'iva) before

being

fivefold (Panclkrta).

Skulls

and bones

The white
Sattva-guria.

(Munddsthi-nikaraih)

colour of the skulls and bones indicates the white

associated with the Sattva and other Gupas of

Hence

the Jivas dissolved in MahSpralaya.

VERSE 8
1

Ever youthful

That

(Atiyuvatim)

She

is

65

always the same, fresh, unchanging, and un-

is

wasting.
1

Satisfied with enjoyment

(Santushtam-uparisuratena)

Her

She, after subduing Parama S'iva to

enjoyment

the

in

work

Nirvapa-Tantra says,

'

has willingly

will,

preservation and

of creation,

The Varna (She who

dissolution.

on the

is

left) is

Grantrix of Great Liberation after conquering the Daksina (S'iva

is

on the

right).'

Gandharva-Tantra

Moon, and Fire and

enjoys him from

vasista

Creation

(compared with

Nirguna-Brahman
Svarupa
'

is

Nowhere

(S'iva) puts

down

is

engaged

is

in

it)

That

Her Svarupa aspect and

is

Nirgujja

The Yoga-

in Viparltarati.'

unnatural.'

the Sun,

the Purusa and

When

Nirvana-Prakarana says, 'Natural unity

the

is

'She who

Niruttara-Tantra says,

above.'

Kali becomes Saguna She

in

Ha

half of

says,

the

who

is

S'iva.

the MahSdevi

is

the subversion of this

the cause of creation.

(Kvacidapi na)

In no birth.
'

Humiliated

That

is

(Paribhavah)
they are not subjected to birth, death, and rebirth and

attain Nirvana.

Notes
1

Commentator K. B.

where

param

is

said to

mean

rightly,' or

meditation alone without japa.

9
1

says,
4

to

Siva.

Praviftdm,

'

that

is

without childhood or old age.

Although Thou art primordial, Thy youth

Santustath uparisuratena, that

which see note 5 of

Entered \

literally

Atiyuvatim. She

ever fresh

*.

(V)

viparftarati, or viparxtavihara as

last S'loka.

Commentator K. B.

is,

is

is

The Saradatilaka

1
:

literally

They nowhere

suffer

Kvacidapi na),

neither in this nor the next world defeat or humiliation.'

VERSE

Mother, 1 can we of so dull a mind say of

Thee whose True Being* not even Dhata,1 Is'a,* or Hari

know? Yet, despite our dullness and ignorance, our devotion
f
Therefore, O Dark
towards Thee makes us talk of Thee.
1
Devi, forgive this our folly. Anger towards ignorant creatures
8
such as we, is not befitting Thee

What,

indeed,

Commentary
'Mother'

Of us

including Brahma, Visnu, and Rudra.

all

In the Devi-

and unchanged, and yet many, Thou

dost give birth to millions of worlds. Who am I Visnu, and who is
the other S'iva and who are the Devas that we and they should be
In the Markandeya-PurSna,
able to (fully) sing Thy praises ?
Brahma says, When Visnu, Is'vara and myself owe our appearance
to Thee who has the power to (fitly) praise Thee ?
In VisnuySmala,
Visnu says to Devi Oh Mother, none know Thy supreme aspect.
Sflkta,

Visnu says,

'

One,

subtle,

'

'

The heavenly ones

therefore worship that gross (Sthula) aspect of

form of Kali and the rest.' The Mahakala-sarhhita says,
*
When Dhata was not, nor Visnu, nor Kala, when the five Bhatas
were not, then Thou the Cause wert alone as the Supreme Brahman,

Thine

in the

the Being of
( Asite)

She

all

that

Unlimited
is

is.'

not limited by the

Gunas and

is

Nirguna.

Notes
1

jUnUtni ; origin of the three worlds*

Paramarh, or * reality 1 (Commentator K. B).

VERSE 9
9

Siva.

Hari

BrahmU who

dispenses the fruits of Karma. (V)

Rudra who wields the power of Is'vara-hood.
Vi$nu who dispels the threefold sorrows of Jlvas, (V)

Dhata

is

Is* a

Tathapi

tvadbhaktir

dullness and ignorance (V)

Mukharayati impels

(V).

This

samhita
which

is literal
'

says,

all

(Dvandva)

67

mukharayati.

Tvadbhaktih
to utter

words

but According to

Tathapi

still,

inclination to sing

in praise of

despite our

Thy

praises

Thee (V)

V jlsite=unlimited

Unthinkable, unlimited, Sakti

(V)

Itself,

Mahakalawhich is That on
one.

is

manifested rests, beyond the Guqas, free of the opposites

to be

apprehended only through Buddhi: Thyself alone art

that

Supreme Brahman.' (V)

8

As one does not become angry with animals

ignorant

men

with us.

It

their inferiors

also called
is

(Patfu or animal

and

Pas u) because they do wrong, so do not be angry

moreover, the part of the great to overlook the faults of

(Commentator. K. B.)

VERSE
1
If by night,

Thy

devotee

10

unclothed, with dishevelled hair,

on Thee, 8 Thy mantra? when with

5
his Sakti youthful, full-breasted, and heavy-hipped, such an
one makes all powers subject to him, and dwells on the earth
recites whilst meditating

ever

a seer.

Commentary
Laya Yoga

Is

here described in this and following verses.

Gheranda-Sarh-

One should become S'aktimaya by doing Yoni Mudra.

One should be in Paramatma with sweet S'rngararasa (love sentiment)
and being Blissful (Anandamaya) should unite with Brahman.' The
hita says,

'

Goraksa-Sarhhita says,
in

'

Raising the S'akti with the JIva to the Lotus

the head one should become S'aktimaya and uniting with S'iva

should think of

Kalpadruma

all

The TantraOne should meditate on Devi Kundalini as

forms of happiness and enjoyment.'

says,

'

Istadevata, ever youthful, of the age of sixteen, full-breasted, dark,

subtle, appearing as creation

and dissolution

Thy

devotee

and

(Bkaktah)

Here the Divya Sadhaka who

'

By

night (Naktam)

That

all

self-controlled

'Naked

is

a Yogin.

awaking

is,

darkness for

form of creation, maintenance

in the

(Srsti-sthiti-layatmika).'

in

Brahmavidya which (though Light)

ordinary creatures.

man awakes

in

what

is

The Bhagavadglta
night to

all

says,

creatures/

(Vivasah)

That

is,

stripped of the covering of

Maya

that

is

awakened.

is

The

69

VERSE 10
4

Dishevelled hair

( Galitacikurah)

'

That is, with mind free from

means both hair and restless.
'

Meditating

Enjoying

By

'

The word Cikura

(Dhydyan)

On Thee
'

all restlessness.

as in enjoyment of

Samarasya

bliss

with Paramas'iva.

(Ratasaktatn)

doing Laya of (merging) the Jivatma in Kufldalini-S'akti,

the ever-youthful, all-pervading Genetrix and Preserver of

The

creative

epithets

and nourishing function

heavy-hipped

'

and

of

Kundalim

all Jivas.

indicated by the

is

full-breasted.'

Notes
1

Naktam.

At dead

The Phetkarini-Tantra says, By night,

of night.

naked with dishevelled hair

in

union with Sakti, by him

is all

Siddhi

The Kalikrama says, The Pas'u devoted to his own Scara

should recite his Mantra a lakh of times by day. The Vira or Divya
Kubjika-Tantra says Such as
should recite it a lakh of times by night.'
gained \

'

'

are in
recite

Pa&ubhava are but

Mantra by night.' (V)

Pas'us.

They should not touch a rosary nor

Here a Vira-Sadhaka. Niruttara-Tantra says, The

Mantrin who has received Abhi$eka should do Kulapuja. Oh Devi the
Mantra of Kali does not become Siddha without Kulacara' (V)
'

Bhaktah.

Tvath dhyayan.

Enjoyment

of union with

Thy Mantra

He

is

MahUkala. (V)

the aforesaid great

Mantra. (V)

Ratasakta, the meaning of which

yada

japati

is

Mentally seeing Thee in his heart as ever in the

sa

is

as follows

Sa tnantrath

manohnriityayuvatyd,

s'obhanatigapratyangas'UlinyU

saha maithunasakto bhavati. Whilst in union {Maithuna) the

mind must be concentrated on Devi Kali and japa must be done of Her

S'aktyd

Mahfimantra.
1

So

The devotee should

not think of aught else.

also Phetk&rigl-Tantra (ch. x) says

Rstrau nagnah payftnas ca tnaithune ca vyavasthitah.

Athavct muktakes'ash ca tena syuh sarvvasiddhayah.
Stambhanam mohana-caiva vas'tkaraqam eva ca!
Here Athava means if the Sadhaka is without a Sakti
recitation of mantra with dishevelled hair gives the same siddhi,
1

Kavi which has not here

the limited sense of

'

Poet.

then

'

VERSE

11

1
SPOUSE of Hara, 1 should (a Sudhaka) daily recite Thy
mantra for the space of a year meditating the while* with
4
knowledge of its meaning .upon Thee intent* upon Thy
6
union with the great Mahakala, above whom Thou art/ then
such a knower* has every pleasure that he wills upon the
9
10
in the grasp of his lotusearth, and holds all great powers

like hands.

Commentary
'

Spouse of Hara

Charmer
'

( Haravadhu)

of Mahakala.

Mentally recite

The

(Vicintya japati)

Kaulavali says that mental (Manasa) Japa

is

a hundred

times more efficacious than verbal (Vacika) Japa.

According to Durgarama the words may also mean recite

keeping in mind the Artha or meaning and so forth of the Mantra.
*

For

it

is

said that he

who

does not

know

Caitanya of Mantra, and Yoni-mudra

even
*

if

the Artha of Mantra, the

without success

is

(Siddhi)

he do Japa of the Mantra a million times.

Unperturbed mind

(SusthibhUya)

The KulSroava-Tantra

Beloved when doing Japa

Mantra one should be calm, pure, sparing in food, reverential,
self -controlled, unaffected by the opposites (Dvandva), steady of
mind, silent and self-disciplined.
thus enjoins

of a

Meditating on Thee

The
Spouse of

(Vicintyatv&m)

Kaulavali-Tantra says,
S'iva before

Japa and

'

One should meditate upon

after meditation

the

should again do

'

VERSE
Japa.'

71

11

The Sadhaka who does Japa and

meditation together soon

attains success.

Upon Him (Viparitdm)

9

(The
therefore

original is

makes

'

Viparitah

'

in the

first

case and DurgirSma

an adjective of the Sadhaka

it

who he

says unites

Vimalananda however reads it

making it an adjective of Thee

with his S'akti in Viparlta Maithuna.

as Viparitam in the second case
(the Devi)
4

who

Great Powers

Such as

is

the object of meditation,)

(Mahasiddhinivahah)

that by

which

gained Salokya, Sarupya, SSyujya and

is

Nirvana forms of Liberation.

Notes
1

Siva.

Sadd

Means always here daily (K.B.)

*
Vicintya, that is, who has mentally thought of the letters of the
Bija and their meaning, which is mental japa (Manas a japa), defined in
*

'

Narasithha-Puraga (cited in the Ahnikacara-tattva of Ragbunandana) as

the repetition in the mind, letter by letter, syllable by syllable, of the

mantra, meditating at the same time upon its meaning.

4
That is upon Varna-samsthSna or placing of the

meaning and so forth.

1
SusthibhUya that

is,

letters

whose senses are not directed

to

object (Commentary, K.B.)

0
f

*
9
19

Atis'ayamahUk<ilasurat&m.

Vip&ritUm (see &loka 7, note 5.)

Vidvftn whose sole aim is Mok$a.
Literally 'wandering freely on Earth

Siddhi (see ante,

p. 46.)

(Commentary, K.B.)

and

their

any other

VERSE

Mother, Thou

12

and protectest the world,

1
withdraw to Thyself the
earth and all things
therefore Thou art Brahma, and the
Lord of the three worlds, the Spouse of S'rl, 1 and Mahes'a, 8
and all other beings and things. 4 Ah Me how, then, shall I
and

givest birth to

at the time of dissolution dost

;

praise

Thy

greatness

Commentary
1

Dost withdraw

That

is

'

(Sathharati)

dost

make

the world lose

itself in

Thy

Causal (Karana)

body.

'Dhata'

She
1

is

the creative S'akti of Brahma.

Husband of S'ri
She

(S'ripatih)

the preservative S'akti of Vis'nu whose spouse

is

is S'ri

or

Laksmi.
'

She
'

Mahes'a

the dissolving S'akti of Rudra.

is

All things

Thou

{Samastam)

art both the material

and instrumental cause of the world,

Thou art Earth, Brahma, and Creatrix of
the world. Thou art also Water, Visnu, and Preserver of the world.
And thou art Fire, Rudra and the Dissolver of the world. As the
Air of the world thou art Ais'varya.' Another Stotra says, 'She
assumes three forms of body for the purpose of creation, maintenance

^he

Triputa-Stotra says,

VERSE 12

73

and dissolution. The world being constituted of the three Gunas,

Brahma, Visnu and Rudra are Her Vikrtis.'

Notes
1

commonly said that She destroys but not so. Devata does not
(Na devo nas'akah). Man does. She takes back what She has

It is

destroy

put forth.
*

Vi$%u husband

Siva.

Prayah sakalath

of

Laksmi.

The Trimurti

is,

in fact,

Her

manifestation.

moving and unmoving things

(Commentary, K.B.). For the Devi is Vivvarupiv* in the form of the
whole universe. She is the objeclive world, jadatmika (Lalita, verse 90),
apt,

that

is,

all

'

as well as

its

Cause.

VERSE

13

O Mother, people there are who worship many other Devas

than Thyself, 1 They are greatly ignorant, and know nothing
of the high truth,* (but I) of my own uncontrollable* desire for
Thee approach Thee,

the Primordial Power,* who dost deeply

enjoy the great Bliss arising from union (with S'iva),* and

who

worshipped by Hari, Hara,

art

Devas.

Virifici,

and

all

other

Commentary
'

Deluded

That
*

(VimUdhdh)
devoid of discrimination.

is,

Enlightened

Vibudhaih)

The Bagala-Stotra

says,

'

Oh

four-armed, four-headed, worshipful

Oh Devi Ambika who art ever worshipped with devotion

Oh Parames'vari who art worshipped by the Lord of the

Parames'vari,

by

Krsi^a,

daughter of Himalaya, grant beauty, Grant victory

'

and so

forth.

'Adyd'

Who
*

Union

'

art before

Wine

of the world,

(Rati)

Which
*

and the beginning

is

Viparlta as above described.

That

Rasa*

is

Notes
1

That

Devas grant greater boons (Commentary,

what S'amkarScarya says about the worship of other
Devas in fourth s'loka of the Devyapar8dha*kamQpana*stotra and see
Devibh&gavata (V. 19) (Hymn to Jagadambika).
K.B.).

Cf.

is,

thinking that other

also

VERSE 13
1

Paramam,

that

is,

75

Tattvath.

For he is a devotee (Bhakta) whose desire for Her

cannot control but is controlled by it.
*

is

so great that he

XdyZ.
Rati-rasa-mahananda-niratUm. The Devi delights in creation, which
is the fruit of Her union with the Puru%a (S'iva).
Great Bliss,' for, as on
the physical plane yadrHpam par am a nan dam tan ndsti bhuvanatraye
(Matrkabheda-Tantra, chap, ii), it is the counterpart on that plane of the
ecstatic union which produced the Universe itself.
It is the reflection of
the higher Bliss attainable even here by the union of S'ivas'akti (in the
form of Kundalinl) in the Sahasrara. Some read Rasikath for Niratam.
' Vi$nu
Siva, and Brahmtt. What, then, is the use of praying to
*

'

Brahma, Vi$nu, and Siva when they themselves worship Her ? (Commentary, K.B.). Cf. also Devlbhagavata, loc. cit. The Devi is Mother of
all y

from

Brahma

to the lowliest

worm {KbrahmUkhilajanani,

LaJita 67).

VERSE

KSli, spouse of

and Ether.

What can

Thou art Earth, Water, Fire, Air

Thou art one and beneficent."
Of Thy
praise of Thee, O Mother ?

Giris'a,

Thou

14

art all.

be said in

mercy show Thy favour towards me, helpless as

Thy

may

grace

never be reborn.

am.

By

Commentary
'

Kali

Dispeller of the fear Kala or Death.

'

Thou

art Earth

'

(Dharitrz kzlalangshachirapi satntropi

Guptarnava-Tantra

Thou
Thou

art Fire,
art

Prakrti.

Nothing

Thy

Mind
Thou

Thou

says,

art

'

art

Earth,

the Air of the world,

gaganam)

Thou
Thou

art

Water,

art

Ether,

Ahamkara, Mahat (Buddhi) and Thou art

art also, Oh Mother, Atma.
Thou art the Supreme.
greater than Thee.
Oh Devi of terrible form showing

is

as Manas,

may my sins be forgiven me.*

Thou art the Adhara-S'akti and

The

teeth

says,

pervade the world and the world

Thou

is

Triputa-Stotra also

the Adhara.

Thou

dost

in Thee.'

One (Eka)
Without a second.

Beneficent

(Jlaly&ni)

Because She grants Nirvana Liberation to JIvas.

'

Spouse of Girisha

'

(Girisraramani)

Spouse of S'iva. Or He who is in the Giri or Kuta is Giris'a

that is Kutastha-Brahman ; His spouse or S'akti. Though changeless
(Nirvikara) Thou dost appear as the twenty-four Tattvas, namely,

VERSE 14
Earth and the

Veda

says,

(gross things)
(

All

Thy Maya.

through

and giveth

art

The DevisQkta

of the

Rg-

one and many, subtle and the Vikaras

birth to millions of universes/

(Sakalam)

S'ruti says,
'

rest

Thou who

'

77

Helpless

On

Verily

all this is

Brahman

(Agatikarn)

account of

liability to rebirth despite

Sadhana.

Notes
1

The Lord who

inhabits

the mountain,

whereas, Girl&a

is

Lord

thereof.
*

Lingapurapa says,

svarupa, that

is,

'

Devi becomes matter {Kqetra). She is Kqetrais known by the soul (Ketraj9la).
'

the field or matter which

See Lalita Sahasranama (fourth hundred) for the Brahman who creates
the visible world Itself enters into it (Tat srstva tad evanupr avis' at.)
*

Kalyatji.

According to the Padma-Purana, Devi

is

worshipped as

Kaly&fji in the Malaya Mountain.

4

Bhavath anu na bhuyan

mama

januh, that

is,

liberated.

The

S'yamarahasya reads Bhavath ananubhUyat, using bhavath as meaning

duhkhath (pain), arising from bhava (the world) (K. B.).

VERSE
He,

MahSkall, 1

who

15

cremation-ground, naked, and

in the

with dishevelled hair, intently* meditates upon Thee* and

Thy mantra, and

recites
to

Thee

with each recitation makes offering

Akanda

of a thousand

flowers

without any effort a Lord of the earth.

with seed, becomes

Commentary
'And' (Tu)
For Divya Sadhakas.
1

'

MahakdJl

Or ParabrahmarupinL
'

Cremation-ground {S'masranasthah)
'

The cremation-ground
Dissolution (Mahapralaya)

cremation ground

Naked

Parabrahman into which in the great

beings go as though corpses.
In the
means devoted to Parabrahman.

is

all

therefore,

'

(Dikpatadharah)

That

is,

free

from the covering of Maya

whose Consciousness

is

untainted.
'

Meditates on Thee

(Dhyfinaniratah)

upon Thy Saccidananda aspect. The Rudrayamala

He who follows the Kula path should do Japa of Mantra seeksays,
ing protection from Devi ,who is Consciousness, Bliss and Source of

That

is,

'

knowledge,

who

is all

Tattvas whose refulgence

is

that of millions of

flashes of lightning.'

Sunflowers

(Arkan&m)

Flowers of feeling such as compassion, forgiveness and s<p forth

which are functions of the Mind called the Sun in the Brahmarandhra.

The

Jfianasamkalinl-Tantra says,

on the surface of the sun and

Oh

life

Beloved, the mind

is

on that of the moon/

seated

The

VERSE

'The Moon

Yajfiavalkya-Sathhitft says,

and the sun

1

79

15
is

known

in the Pingala (Nadi).

Self-produced Blja

This Blja

(NijagalUavlryena)

'

here the nectar which naturally flows from the

is

thousand-petalled

The Mahanirvana-Tantra

Lotus,

Heart-Lotus should be offered for

seat, the nectar

the Sahasrara for water to wash the feet, the

Memory

(Arghya),

(Citta)

(Prana) as and by

airs

to be in the Ida

offered

is

way

says,

mind

as the offering

by way of flowers, and the

flowers as

made from

flower.

Bliss

Whoever

is

should be given from out

Compassion, wisdom, and forgiveness are

So too are charity (DayS)

also control of the senses.

is

vital

of incense.' Jnanasamkalinl-Tantra says,

Moon and Arghya

the vessel of the Sun.

and religious merit.

The

(Amrta) shed from

Libation (Tarpana) to the Supreme Liberatrix should be

out the vessel of the

Non-injury (Ahimsa) to any being

a flower and so too

is

is

an excellent

the worship of the Sadhaka.

offers these ten flowers attains to the feet of the Liberatrix.'

In this verse Savikalpasamadhiyoga

is

indicated.

Notes
1

MahTlknU, Sakti of Mahakala.

Susthah with undistracted mind.
:

(V)

Tava dhyfina-niratah, that is, Upon Thy form.' (V)

*Arka =*Sun flowers known as Akatjda (V) not the flower

so called in

English.
*

Nija-galita-vtryetia kusutnam.

flowers of

the

Akanda

tUrkapu$pa*}i samarpayati.

Thus

the offering

is

not only of the

yatah sadhakah devyai sva-viryatnis'ri-

plant,

Durgarama-Siddhantavagls'a cites the Maha-

k&lasamhita as saying that the suryapu$pa should be offered in the same

way with japa of the triulatnantra {svavjryamis>rita-suryapu$pani).

The virya does not, refer to the sap of the plant. Nija refers to the
sadhaka. 'Along with, that is dipped in or that is spread over with.'
MahUkftla-samhitU says, 'A Kaula-Sadhaka in the cremation-ground,
naked, dishevelled and with tranquil mind, should offer a thousand sunflowers with seed reciting the while his Mantra. After meditating and
worshipping with great devotion he should recite the Hymn (V).
'

Tbat

is,

a king or raja.

So the PhetkSrigl-Tantra says that wealth,

and the love of women (Sarvayo$itpriyah)

strength, eloquence, intelligence,

is

gained.

VERSE

16

Kali, 1 whoever* on Tuesday at midnight,' having uttered

Thy mantra, makes offering even but once with devotion to
6

Thee of a hair of his S'akti* in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mount6
ed upon an elephant.

Commentary
>KalV
Dispeller of the fear of Kala or Death.
'

Whoever

Here a Divya Sadhaka.

'Midday' (Madhyahne)
At noon.
Devotion

'

That
1

Offers

( Premna)

Parabhakti.

is

(Vitarati)

Merges

in

Thee, that

is,

attains Nirvikalpa-Samadhi.

Sutra says that Nirvikalpa-Samadhi

is

Patanjala-

attained by suppression of the

Vrtti of mind.

'In the cretnation-ground* (Citayam)

In thee

Blja

That
of

Consciousness (Cit).

is

here nectar which issues on the enjoyment of the union

and Paramas'iva. The Gandharvamalika-Tantra

Kula-kundalinI

says,

Oh

beloved One, the Queen of Devas unites with Parasava and

81

VERSE 16
in a

moment, Oh Devi Parames'vari, nectar

That

nectar,

Oh

Devi,

is like

is

forthwith produced.

With

the juice of lac.

it,

Oh, Mistress

of the Devas, libation (Tarpana) should be offered to the supreme

Devatfi/

At home

(Grhe)

In the thousand petalled Lotus (Sahasrfira).

Hair with

its

root

( Cikurath

The mind with

samUlath)

functions.

its

It

is

such SSdhaka

who

gains

both enjoyment and Liberation.

Notes
1

K nil is destroyer of KZla (V).

Whoever* is here a Vira Sadhaka.

Madhyahne. Noon or (here) midnight, Kakarakdtarahasya says,
1
Whoever naked and with dishevelled hair, on a Tuesday, at midnight,
does Hotna in the cremation -ground with hair, nails, seed and whatever
adheres to the SammarjaTlt and offers them after having uttered the
Mulamantra and recited Thy name a thousand times attracts to him the
*

Lord
*

jam

of the

The

Earth

'

(V).

words grihe sammarjanyTl parigalitabfsamulang madhy&nhe vitarati chitayang kujadine.

offering is stated in the

hi chikurang

These words have received various

Grhe

alternatives are given.

distinction

interpretations, of which the two chief

by some translated as 'at home,' in

is

from the cremation-ground to which, according

sadhaka subsequently goes to make his offering.

said to be erroneous, as the sadhana takes place not

the

the cremation-ground.

comb.'

Parigalita

is

SatnmSrjanl
'

translated
1

of the hair of the wife is

in the

is

is

house but in

Others (see Calcutta edition) translate

equivalent of grihinf, or wife.

*

to this rendering,

This, however,

as the

it

by them read

mean

to

removed,' in the sense that the curling

removed or straightened with the comb.

'

Bijam

primary meaning, or as the equivalent of vfrya is said to

1
mean kautilyam, or curl of the hair. Cikuram is hair,' and satnulam

given either

qualifies

it,

its

meaning pulled

then, an offering is

made

out, taken off at the root.

The meaning

of the wife's hair, the curls {kautilyam) of

is,

which
have been straightened out with the comb {sammnrjanya), and some of
which has come off at the root (samulam). The correct rendering, howover, is according to K B.
SaktisUdhakayoh gjrhe maithunasamaye
t

HYMN TO KlLl

82

yonilimgasamgharsavas'at s'aktiyonipatttath vlryaliptath lotna devyai

Grhe thus does not mean at home,' but mannta*

thagrihe. The hair is from the same. Sammarjanl~Sis'na. Samulath
qualifies cikuram in the sense of come off at the root under the circum-

samarpitam bhavati.

'

'

'

stances stated.

Parigalita

is

'

dropped

referring to the vfrya.

According to VimalSnanda, Grhe parigaltta-viryam, is that produced

by union with the Sadhaka's svas'akti or wife (V).
Of the words Grhe sammarjanya parigaltta-viryam cikuram
samulath the Commentator Durgarama Siddantavagis'a gives the two
following alternative expressions
(a) Sammarjanya means with a comb
hair
put
which
the
is
in
order.
Parigalitavlryam chikuram means
with
Vfrya
or
crookedness
has been removed. Grhe means in
hair of which the
wife
is
it
is
said
the
the
home.
The whole phrase then means
for
the wife
root
and
all,
combed
hair,
out
straight
with a comb or (6) SammarWife's
parigalita-vlryam
means
Sukra
janya
produced by Sammarjani here
meaning Linga of the Sddhaka ; grhe means in the abode of Kama that
is Yoni of Sakti together with hair, root and all.
The English translation is somewhat abbreviated with the object of
giving only so much as all renderings are agreed upon. But in practice
Vfrya is used by most in its literal sense, this is the gross meaning. The
inner sense is given in the Svarupa-vyakhya which follows.
:

According to some, the offering

according to others, on the

fire after

is

made on

the built-up pyre, and,

the body has been consumed.

Ciffi,

however, is really used as a synonym for the burning ground (Smavana).

The Niruttara-Tantra (Ch. I) speaks of two Kinds of Sma&ana
:

Smas'anath dvividham deva cita yonih prakjrtitath.

That

common

is,

folk.

he becomes a Raja, and has no longer to go on foot iike

VERSE

The

devotee

who,

having

17

placed

before

himself,

and

meditated and again meditated upon, the abode,* strewn with

1
1
flowers* of the Deva with the bow of flowers, recites Thy
1
he becomes on earth the Lord of Gandharvas,1
Mantra, Ah
and the ocean of the nectar of the flow of poesy, 10 and is after
11
death in Thy supreme abode,
!

Commentary
9

'Devotee

(Bhahtah)

The Sadhaka who

'

is

a Yogi on the Divya path.

The Abode (Kusumadhanusho mandiram)

The

Yoni Mandala

triangular

Tantra says,

'

in

the MGladhSra.

In the triangle, the abode of

NirvSpa-

Kama, the Linga

is

Mahes'vara/
*

With

its

own flowers

Adorned with the Svayambhu-lmga which is compared to a

Goraka-Samhita says, He is truly wise who knows the
1

flower.

supreme Tejas

in the

Yoni called Svayambhu-linga.

Others are but

beasts of burden,
1

Lord of Gandharvas

Poesy

great singer.
9

He

(Candharva-vretfipatih)
It is said

there

is

nothing better than a song/

(Kavitv&mrta-nadi-nadinah)

becomes

like the great poet KSlIdSsa,

HYMN TO KlLt

84

Is great

He

'

{Prabhavati)

on being united with Thee who are SaccidaKtlrma-Purana says, Brahmavadls have learnt in all

attains Nirvana

nandarupa.

Vedas and Vedantas the one, omnipresent, subtle (KOtastha), immovable, absolute, endless, undecaying Brahman, the sole supreme
Nikala-Tattva higher than the highest, eternal, auspicious, wondrous.'
Deviglta says 'Oh Mountain, he in whom Parabhakti is thus generat-

ed becomes merged in Pure Consciousness.'

Notes
1

Bhaktah here the Vira Sadhaka (V).

*Purah that is with the Mandala of Kama
:

before

him

(V).

Dhyayan dhyayan, repeatedly meditating (V).

Kusuma*dhanu$o mandiram.
The Deva with the bow of flowers
That

with intensity.

is,

Kfima whose abode is the MadanUgUra. Tantrakalpadruma says, He

who recites the Mantra ten thousand times meditating on the flowercovered Yoni (Svapu$pair5kirnatn) of Sakti, of a certainty charms all
with his poesy.' Svapu$pa is called Svayambhukusuma in Tantra-vastra,
Matrkabheda-Tantra says, Oh Lady of Maheva Svapu$pa which charms
all is the Rtu which first appears in a married girl (V).
1
Svapu&airakfrnam. The word svapupa=svayatnbhupu$pamenThe word pu$pa has here, and in ordinary parlance,
tioned in the Tantras.
a figurative sense, as in English. For pu$pas*abdena atra rtur ucyate,
m&trkabheda-tantra'pramattanusarena anudhayah kanyayah prat ham a
1

is

eva rtur atra ucyate.

TantrSntare tu vivahitaya eva balaya rtur atra

reads supupa which literally means,
1

The S'yamarahasya

vivak$itah.

'

pleasing fragrant flower, but which

The meaning

is

possibly a misprint for svapushpa.

of the passage is as follows

Sadhakah svasya purobhSge

vaktim sathsthSpya tasya fturudhirasiktSth yonith avalokayan san
:

devftnantrath japati.

That

is,

KZtna, the Deva of Desire, whose bow and arrows are made

of flowers.
1

Japati.
%

Aho.

Recites ten thousand. times (V),

Ah an exclamation
*

Celestial spirits

Devas.
melody.'

(devayoni),

of

wonder

(V).

who

play and sing at the banquets of the

According to the Vinu-Purina, sons of BrahmS ' born imbibing

The SUdhaka thus becomes a master

of dance, music and song,

VERSE 17
Gandarva-s'Teifipatih.

He becomes

The SShasUnka says, HahU

makes a Gandharva (V).
'

is

85

a great singer and a master of melody*

Gandharva and singing also

called a

'

10

He

in the

becomes a Pandita

in all literature.

The

Kall-Tantra, quoted

Kalikalpalata, says that in strength he becomes like the wind, in

wealth of gifts like Indra, and in the musical art like Tumburu (K.B.)
Ri t master of music and inventor of the tatnbur.
11
Paramapadalinah prabhavati, that is, he attains nirvana (K.B.).

Prabhavati: becomes capable of creating and so forth on being

1
merged with Thy Supreme Feet (V). The word literally means Excels/

VERSE

He who

when

IS

union with his Sakti? meditates

with centred mind on Thee, O Mother with gently smiling
face, as on the breast of the corpse-like S'iva, lying on a
3
deeply enlisted in sweet amorous play
fifteen-angled yantra
at night,

in

with MahakSla/ himself becomes the destroyer of the

God

of

Love*

Commentary

Mother

The

(Jananl)
Progenitrix.

At night* (Naktath)
Midnight.

Brihannlla-Tantra

meditation at midnight or early

says,

dawn

He who

is

surely sees the

intent

on

supremely

blissful aspect of Devi.'

Meditates
4

art
'

(Dhydyet)

On Thee

as not different from the Sadhaka's

Cidabhasa in his body as a Yantra.'

He who

is in

Gandharva-Tantra

Advaitabhava, and thinks of the

hree forms of body thinks of

Her and

his

own AtmS, who

self

Atma

says,

as Devata in the

as one.

He

should

Atma with the articles prescribed. The Yantra

which is one's own body should be considered the best of all Yantras.'
Again *He who meditates on the Nirgu^a, unattached pure Atmfi of
worship the Devi as

Tripura as not being different from his

Hen'
'

Thee

(Tvdth)

That

is,

Brahmamayi

own Atma becomes one with

VERSE 18
'

Smiling face

(Smera-vadandth)

Because She
'

On

the breast

On

is

ever blissful, being Bliss

itself.

(Mahdkdlenoccdih)

the breast of S'iva

who

is

inactive like a corpse.

She

divides

Herself into two parts like a grain of gram, namely, S'iva and S'akti

by means of Maya associated with Icca, Kriya, Jnana, whilst at the

same time remaining established

'

Fifteen-cornered seat

This

is

own body conceived

encompassing

the

is

consisting of Earth and so forth

Jnanendriya,

the

Sattvaguna

of pure

is

circle,

is

is

Air,

is

the eight-fold Prakrti

Prana are the

five

the adorning Blja.

is

in

The GandharvaSupreme Body

says,

Earth, Water, Fire,

Gandharva-Tantra

says,

'The

subtle

body com-

posed of uncompounded (Apancikjta) Bhuta and equipped with

Pranas, Manas, Buddhi and ten Indriya

Unbeginning
Upadhi.

and

undefinable

Know Atma

Deeply enlisted

S'akti

the vehicle for Enjoyment.

(AnirvScya)

to be different

Avidya

is

the causal

from the three-fold Upadhi.'

the reverse (Viparita) way with Paramas'iva

The Gandharva-Tantra says, 'When that

in

Sagunabrahman.

Supreme

is

five

{Madanarasaldvanyaniratdrh)

Always united
the

my

Ether, Manas, Buddhi, Ahamkara, these Tattvas constitute

eightfold Prakrti/

'

five

May

the Devata's

The Bhagavadgita

S'iva-s'akti/

as the Yantra in

Consciousness reflected

Tantra says, 'The Cakramantramaya

which

state.

the eight-petalled lotus, the five

Karmendriya, and

five

Triangles and the Bindu which

composed

Her Nirguna-Brahman

(Tripancdre pithe)

the Sadhaka's

which Avidya

in

by putting that Purua down, of Her will appears as

She becomes passionate. And then becoming

the Devi rises upon Bhairava and enhances Her own

the universe then

Herself active
bliss
1

with waves of natural pleasure.'

Himself also enjoying

(Svayam api ratinandaniratah)

Enjoying the bliss of union in Laya with ParamatmS by Yoni*

mudr& and becoming S'aktimaya himself. The Gherapda-Samhita
says, 'He should do Yoni-mudra and himself become S'aktimaya.

88

ftYMN

TO

K3CL1

He

should move in ParamatmS with the good S'jrngararasa.

ing

Anandamaya he should be one with Brahman.'

'

Destroyer of Kama

(Smarahara)

The Advaita-sadhaka

who

art

Becom-

attains Kaivalya

by being merged

in

Thee

Paramatma.

Notes
i

Svayam

apt ratanandaniratah, of*which the meaning

is

as follows

yada sadhakah s*aktya saha tnaithunakriyasakto bhavati, tada sa

srlokokt a- dhyana-prakar anus arena devith dhyayati.
9

SamSsaktah, concentrated on Thee.

Kalikalpalata says it is a kind of yantra (diagram),
TrtpaHcare pit he. The Yantra. The Kall-Tantra says, * First
draw a triangle. Outside it put another. Next draw three triangles. In
the centre draw the Baindava-Cakra adorned with the Maya Blja. Draw
a circle outside the six-cornered figure. Next draw the eight petals
attached to the outer circle and Bhupura. He who knows this great
Yantra surely attains liberation.' Bhupura is the gross body composed
of the five Bhutas (V).
It is made with five triangles superimposed.
4
MahZkalenoccair-madana -rasa -lavanya -nit atath. Mahakala is
Paramas'iva [V). Madana-rasa-lUvanya-niratTim refers to Viparlta*
1

rati (V).

Smarahara. The destroyer of Kama is Siva Himself (V).

That is, he becomes Siva Himself, who destroyed Smara the Deva
of Love (Kama), with Fire from His central eye, when the latter, by the
excitation of desire (towards PErvatl), sought to detract hitp from his yoga.
*

Or

it

may be

translated

'

excels in beauty the

God

of

Love/

'

VERSE

19

0 Dark

One, 1 wondrous and excelling in every way,* becomes the accomplishment* of those worshippers 4 who living
0
5
in this world freely make offering to Thee in worship of the
7
greatly satisfying flesh, together with hair and bone * of cats,
9
10
camels, sheep, buffaloes, goats, and men.

Commentary
1

Oh

Black one

(Astta)

means

Asita
therefore

'

'

from bondage.

free

not bound

'

Sita

means bound.

or eternally liberated.

The

Amarakos'a gives the meaning of Sita as

to bind.'

Asita

root So,

is

means

bound.'

Wondrous (ApUrvd)
Best.

At every

step

(Pratipadam)

In succession, step by step.

*

All Powers

The

Siddhis which are the five forms of Liberation.

five

says,

S'ivaglta

Know

(Sarvasiddhi)

'

'Salokya,

The

Sarupya, Sar^ti, Sayujya and Kaivalya.

these to be the five forms of liberation.

9

The flesh of (Palalam)

These animals represent the Six Enemies (Ripu) or Vices which

are specially characteristic of the following animals

The

goat stands

Lust (Kama) 4 as lustful as a goat (Chbaga)V the buffalo, Anger

(Krodha) 'as angry as a buffalo (Manila)/ the cat, Greed (Lobha)
as greedy as a cat' (Marjara), the sheep, Delusion (Moha),'as
stupid as a sheep (Mesa) the camel, Envy (Matsarya) ' as envious as

for

'

a camel

man

'

(U?tra),

(Nara).

Man, Pride (Mada)

the Pride and arrogance of

HYMN TO KlLl

90

The Anandakalpa

offering of lust as goat,

Thee who

art

Worship should be done by making

Offering is made to
buffalo, and so forth \
'

says,

Cidrupa of

lust

and other vices as

articles of offering

(Upacara) in worship with the object of ridding oneself of them.

Brhannlla-Tantra says,
(Havih) of

In the

fire

Dharma and Adharma,

path, with the

1

In worship

'

mind

as ladle,

all

of

Atma which

ever offer in

flames with the ghee

Homa by the Susumna

the functions of the senses

Svaha/

(Pujdydm)

In mental worship according to the manner prescribed.

*

With hair and bone

That

(Loma, asthi)

Such Sadhakas

the whole without omitting any part-

is

attain the Salokya

and other forms

of liberation.

Notes
1

Asitn

That

is

Kalika

v. post.

The S'yamarahasya-sarasariigraha

Pratipadam.

reads pratidinam

(every day) (K.B.), which seems preferable, for, as K.B. says, the worship

{puja)

the general daily

is

puja upon which

t

daily

advancement

in siddhi

would follow.
1

Siddhi: success in work accomplishment of

;

4
5

Sat, that

is,

sadhu

(wise, good, pious).

among men.
f
Pujayam api (see note
Pujayam Naimittika
That

all

which

desired (V).

SatathSadhakanam

(V).

is,

2),

ante.

or occasional worship (V).

particle api is that the offering is not confined to special

made

is

in ordinary

worship

Param

(K.B.).

That

flesh

is

and

also.

The force of the

Sadhana but is

(K.B.)

all.

The S'yamarahasya-sarasarhgraha gives also tnau$am

The FetkSrigl-Tantra has both sheep and rat's flesh (K.B.).
Syamarahasya says, 'To him who makes offering of the flesh
Mai$am.

of

rat's flesh.

of

cats, sheep, camels, and buffaloes together with bone, hair and skin Ddkqitfl
is

ever beneficial like a Mother.'

10

human sacrifice, K. B. says that Kings alone, and not any

other, are entitled to make human sacrifice, citing the Yamala quoted in the
Kalikalpalata (Raja naravalith dadyan nanyopi parames'vari). For
As

to this

inner sense see Svarupa-vyakhya post.

VERSE

Mother, he who, being a

20
1

controller of his passions, eats

havi$y7lnnaih? and, being proficient in meditation on Thy

3
Thy mantra a hundred thousand times by
feet, rightly recites

day, and he

who afterwards* naked

Thy

when united with

mantra another such

at night,

Sakti? rightly recites

hundred thousand times, becomes on earth
8
Destroyer of Smara.

his

great

like

unto the

Commentary
*

Naked* (Nagnah)
That

'

from the covering of Maya

is free

Amorous play
That

is

is

Becomes

says,

the bliss arising

That

Atma and Paras'akti.

That is coition (Maithuna) in which
from the union of Atma and Paras'akti.
women.'

enjoying the bliss of union between

Others are but Enjoyers of

4

Nirvik&ra.

(Nidhuvana-vinodena)

The Kulargava-Tantra
there

'

(Sy&t)
is,

becomes

liberated

whilst

yet

living

(JIvanmukta)

like S'iva.

Notes
1

Vashl. The first part of this Sloka refers to PasrvncUra*

That is, one who has undertaken the Puras'caraqavrata, and eats
the pure form of food known as HavisyZinnath (K.B.).
1

HavijySs'attaratah
*

Makes japa

that is after the recitation (V).

(see ibid).

'Parathi that

is,

when he has been Abhi&kta

into ViracZlra.

HYMN^TO KiLl
9

Naktath nagno nidhuvana-vinodena, the meaning of which is yUdU

s&dhakah vaktyS saha maithuna-kriyasakto bhavati, tadtt sa mantram
japatu

Stnarahara or Siva (see note 5 to Sloka 18, ante). The Tantrakalpadruma says, He who eats Havi$y5nnath, who keeping Devi in mind
recites the Mantra a hundred thousand times by day and is at night
'

united with his Sakti becomes the Lord of the earth/ (V).

VERSE

Mother,

originates

Hymn

this

21

Thine

of

is

the source from whence

Thy real self, and contains

Thy two lotus Feet. He who

Thy mantra}

It sings of

injunctions for the worship of

1
reads it at midnight or at time of worship even his
3
talk becomes the nectar juice of poesy.

random

Commentary
'

Thy

real self

(Svarupakhyarh)

Speaks of the Dhyana of both

Reads ( Patati)
That is recites aloud.

gross and subtle aspects.

Devi, the reading of a

Mantra loudly
'

Thy

Nectar of Poesy

( Prasarati

He becomes
sarvasva says,
full of

full

All

single reading, as

Ganges

Vis'uddhes'vara-Tantra says,

*Oh

(Stotra) mentally, or the recitation of a

as ineffectual as water in a broken jar/

is

'

The

Hymn

it

kavitvamrtarasah)

of the sweetness of Poesy.

whose
were

The

Kalikula-

and dangers are destroyed by a

a flame. His speech flows like the

difficulties
flies in

prose and poetry.'

Notes

tion

Manusamuddharanajanuh that is, cause of mantroddhSra formaThe mantra is made known, and then impressed
of Mantra of Devi.

with

the

life

and consciousness (caitanya) of the sadhaka (mantra

cat tatty a).

*

That

etc. (K.B.).

is,

even his meaningless delirious

talk, as in fever or

madness,

VERSE
Numbers

of

22

women with large eyes,

like those of the antelope,

impatient for his love, ever follow him.

comes subject

to his control.

An enemy

himself.

He becomes

him as

fears

if

in continuous bliss' the devotee

and

is

never again reborn.

Here ends the

is

Even
like

King beunto Kuvera*

the

he were a prison.
liberated

when yet

Living
living,

Hymn

by

S'rf

Mahakala, entitled Karpu-

rudistotra.

Commentary

Liberated

(Jivanmukta)

And on
'

No

rebirth

death gets Videhamukti.

9

(Muktah pratijanuh)

He gets Nirvarja in Brahman. The MahSkala-samhita says,

Whoever constantly and with devotion reads this Hymn originating

from Mahakala,

is

free

from danger, disease and death and

in the

attains Kaivalya liberation.'

Hymn named SvarUpastotra of S'rlmatt

Daksina-Kalika by S'rim&n MaMk&la.

Here ends the

Here also ends

its

entitled

annotation and Svarapavyihhyd

Vimal&naqdad&yinl.

Notes
1

Kurafiga t which has beautiful large eyes*

!*ord of wealth.

end

VERSE 22

95

KelikalayU, by the various entertaining acts (parihasadinU) of which

The meaning here is that there is continuous bliss.

KelikalayU cirath jivanmuktah sa bhavati ca bhaktah pratijanuh^

there are sixty-four.

4

mean as K. B. says,
But Pratijanuh may also mean
'birth after birth.'
According to this translation jivanmuhta would not
refer to the state immediately preceding Kaivalya but, as K.B. says,
Jivadavasthanubhutadevata-sah^atkaraniukha in which case the trans-

The translation in the text

J anmanivritti or cessation

lation

the

will

be,

He

Devata and

reads pratijanuh to

of birth.

living in continuous bliss obtains direct Experience of

reborn

is

life

after life as

Her

devotee.

translation adopted complete liberation follows and

According to the

in the other case

some

lower though happy state.

Obeisance

To Kali the spouse of Kala, who destroys all sin and is Kala. 1
She who is Tara the Saviour the Supreme Brahmavidya who is
adored by the Lotus-born Deva*

She who

is

S'rlvidya,

the path of Liberation, to

May

desirous of the welfare of Sadhakais, on

whom

that Devi the Mother,

bring forth benefits for

all

Hari and Hara B make obeisance.

who

appears in the form of

all

things,

such as sing Her praises.

Colophon
Of

this

King

of

Hymns

wherein Mahakala has described the

true self of Kalika, the Karpuradya

desire,

which

containing

its

gives

bliss

to

Hymn,

Devotees,

untainted by worldly

the aforesaid

Annotation

simple interpretation, as well as the Svarflpavyakhysl

(Commentary) which gives pure joy was prepared by me Vimalananda

SvamI for the enlightenment of Sadhakas in the Saka year 1837.
Mayest Thou reside

in the throat of

Oir,

The

Br^hmS*

first

Kala

is

Tat

him who reads

Sat,

it.

Om

Mahakala and the second is the produced KSla,

* Vigu
and Rudra.

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SIR

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The Occult Review
and lucidity three rare qualities in authorship".
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M
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Revue Philosophique, Paris
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literature of

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students of this very mixed but widespread and important phase
Sir

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Gr.

R. S.

Mead

These books, dealing with the secret mysticism and magic of

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real

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qtOTS:


By

the same Author

PRINCIPLES OF TANTRA
(TANTRATATTVA)

CONTENTS
Part

Pages 1-129.

Preface, Introduction, Invocation.

Appearance and Applicability

Tantra
II. What
the Necessity for the Tantras
when there is Veda? III. The Ephemeral and
Modern Monism IV. Gayatri Mantra and Image
Worship V. Commands of S'astra VI. Worship
I.

Scripture

of

Devatas VII. What

Is

S'akti

Worship

of the

is

Is

$hakti

(Continued) IX.

S'iva

of the Five Devatas.

Part

?VIII. What
and S'akti X.
Pages 130-536.

II

Pages 537-725.

Preface, Introduction.

On Mantra XII. Lettered and

Sound XIII. On the Guru XIV.
XI.

Unlettered
Discussion

Upon, and Selection Of, the Guru XV. Worship

General XVI. The Play of Gunas XVII. Outer
Worship XVIII. Ordinances Relating to Worship
XIX. Ceremonial Worship XX. Ceremonial Worship (Continued).
Pages 726-1172.
in

The Treatise is the most remarkable pronouncement on the subject which has yet appeared and
Mr. Avalon is to be thanked for making it accessible
It is full of points of very great
to Western readers.
The Quest.
interest.
Second Edition (1952) Cloth

Bound 1200

Pages.

Price Re. 30/-


By the same Author

THE GREAT LIBERATION

(MAHANIRVANATANTRA)
Sanskrit Text, English Translation and Commentary

CONTENTS
CHAPTER
Preface
I.

II.

Questions Relating to the Liberation of Beings

Introduction to the Worship of

Brahman
Brahman

III.

Description of the Worship of the Supreme

IV.

The Mantras, Placing of the Jar, and Purification of the

Elements

V.

Worship

of

The Revelation

of the Mantras, Placing of the Jar,

Worship
Homa, Formation

and

Purification of the Elements of

VI.

Placing

the

of

Shripatra,

of the

Ohakra, and other Rites

VII.

Hymn

of

Praise (Stotra), Amulet (Kavacha), and the

Description of the Kula-tattva

VIII.

IX.

X.

The Dharma and Customs of the Castes and Ashramas

The Ten Kinds of Purificatory Rites (Samskara)
Rites Relating to Vrddhi S'raddha, Funeral Rites, and
Purnabhiseka

XI.

The Account

XII.

An Account

of

Expiatory Acts

of the Eternal

and Immutable Dharma

XIII.

Installation of the Devata

XIV.

The Consecration of Shiva Linga and Description

Four Classes of Avadhutas
" It seems as

of the

the World-Mother has again willed it and

has again desired to manifest Her Power so that Arthur Avalon
is studying the Tantras and has published so beautiful a version
of the

if

Mahanirvana "

3rd Edition (1933) Cloth

Sahitya.

BoundOver 1,000

Pagee.

Price Re. 30/-

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jscreraT

L.B.S. National Academy of Administration, Library

}VZ*>o

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Date

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2nd 3.

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