HYMN TO KALl

KAR-PURADI-STOTRA

BY

ARTHUR AVALON

WITH INTRODUCTION AND COMMENTARY

BY VIMALANANDA- S'VAMl

2nd Edition Revised and enlarged

PUBLISHERS :

GANESH & Co., (MADRAS) LTD., MADRAS-17 1958

PUBLISHERS' NOTE

The Orientalists' system of transliteration has been followed in this work.

:a:r a, :a:rt a, { i, { I, ~ u, di u, 'Sii r, =31\ r, ~ 1, ~ i Q;: e, ~ ai, or) o, an au, .:. rp or rh, : I;t.

~ k, ~ kh, ~ g, '!{ gh, ~ Ii,

'c, ~ ch, \if. j, ~ jh, ~ ft,

~ ~, ~ th, ~ Q, 'Qh, 11.! Q,

(( t, ~ th, ~ d, ~ dh, or,. n,

t{_p, ~ph, if b, '

~ bh, '

~m,

~ y, \ r, c:!5 1, ' 'v, ~ rt,

'{ ~' ~ s, ~ h, ~ l.

CONTENTS

PAGE

Preface . 1-42

Hymn to Kali 43-96

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Appendix

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I ~~ffi~Cfil" and ~~ I I W~T~ilfiij:

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PREFACE

THIS celebrated Kaula Stotra, which is now translated from the Sanskrit for the first time, is attributed to Mah~kala Him­self. The Text used is that of the edition published at Calcutta in 1899 by the Sanskrit Press Depository, with a commentary in Sanskrit by the Jate Mahamahopadhyaya Kr~hl}anatha N yaya-paiicanana, who was both very ]earned 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 money for imparting knowledge.

Some variants in reading are supplied by this com­mentator. I am indebted to him for the Notes, or substance of the notes, marked K. B. To these I have added others, both in English and Sanskrit explaining matters and allusions familiar doubtless to those for whom the original was designed, but not so to the English or even ordinary Indian reader. I have also referred to the edition of the Stotra published by Gal}elta-Candra-Ghot~a at Calcutta in 1891, with a translation in Bengali by Gurunatha Vidyanidhi, and commentary by Durgarama-SiddhantavagiS'a Bhaturcarya. I publish for the first time Vimalananda-Svami's Commen­tary to which I again refer later. When in this Introduction or in the Commentary I have not mentioned these two works my authorities are the Tantras or Tantrik works which I cite, or the information I have gathered from those whom I have 4:onsulted.

HYMN TO KILt

One of the chief features of this Stotra is that it gives the nt.antroddhllra of the Dakshina-K~lika. It not only gives us the Dhy'llna, Y antra, Slldhana and Svarupa-'Varnan'll of the Mahadevi, but it also contains the chief Mantras of Dak~i:Q.a· kalika. The adjective '' Ta'Va manu-samuddhararzajanu" qualifying "idam stotram" in S'loka 21 expressly states this fact.

Among the various Mantras of Dak~i:r;ta Kalika the greatest is the " V idy'll-r'llj1iJ" consisting of 22 syllables (D'Vllvimszzk~ari). This mantra gives the fullest and the truest symbol of the Svarupa of Her. This mantra is con­tained in the first five S'lokas.

The first S'loka contains Krim, Krlm, KrJm (3 aktaras) 2nd , , Hum, Hum (2 , ) 3rd , , Hr1m, Hrim (2 , ) 4th , , Dak~ine Klllike (6 , ) 5th , , Kr1m, Krim, Krim, Hum, Hum,

Hrim, HrJm, S'Vllhll (9 akfaras)

So the first five S'lokas give us altogether 22 akfaras ;,,, the full V idy'll1''lljnJ.

In Vimalananda-Svami's Tikll of the 5th S'loka in the revised Sanskrit text he has proved by quotations from the 9th patala of S'aktananda-tarangiQi that this 22· syllabled mantra is the full and true representation of the Svarupa of the Mahadevl. See the quotation which begins with

"Krlm-k71ro mastakam dwi KrJm·k1ZraS'ca lal1Ztakam"

and ends with I

u S'Vll·S'abdena pada·d'fJand'Vam h1Z-k'll1'epa nakham tath1Z"

The words "S'Varupam" (5th sl.) and "Sakalam" (6th sl.) point to this V idJ1Z1'1ZiAJ. After the full V idyll-ri2jAJ has

PREFACE 3

been given in the first five S'lokas, the 6th S'loka gives the various other Mantras of less importance and significance­ranging from one syllabled to nine-syllabled, 15-syllabled, 21-syllabled and so forth.

This Mantroddhara has been made following the authority of Kalika-s'ruti, Niruttara-Tantra and other Tantras. Many commentators, however, have apparently in the view of Vimalananda failed to consult the above authorities, and have thus fallen into errors and have given a different M antroddkllra. Some take the 1st S'loka to give a one­syllabled mantra, the 2nd sloka as also the 3rd, two two­syllabled mantras, the 5th a nine-syllabled one and so on: a view which it is contended is opposite to such passages as "atha hainam brahmarandhre brahma-sva­rupinlm lljmoti . . . . . . . . . brhad-bhctnu-j"tzylZth uccaret" in the 1st Sukta of Kalikopani~ad; or passages in Niruttara-Tantra {Ch. II) beginning with "Atha vaksye KuleB"ltni Dak~inlZ-klZlik'll-manuth" and ending with "Sarva­mantra-may-t vidy'll snti-sthityanta-k'llrittJ." The Svami further refers me to the end of the Kalikopani~ad where dealing with the various Mantras of the Dak~i:!;.:ta-Kalika it is said "Atha sarv'llm vidy'llm prathamath ekath dvayath v'll trayath v'll n'llmatrayaputitam va krtva japet." The great TAntrik PiirJ;,:tananda Giri explaining the passage says " Sar­v'llm vidylZm-iti pflrvoktadvlZvimgatyakfarylZh prathama b1jam v'll bJja-dvayath v'll etc. (vide S'yama-rahasyam, Rasikamo­han's edition, p. 36.)

From the above consideration, it is clear that at the very beginning in the first 5 S'lokas the 22-syllabled Mantra is given and then the others. It may be added here that the fact of Mahakala's composing the Hymn in 22 S'lokas not more nor less-is also an indication of the correctness of the Sv~mi's view, who, in further support of it cites 5 S'lokas d.ea.lina with the MantroddhlZra from the Kra#UJ·Bta'Pa of the

HYMN TO K!LJ

Dak~iJJ,a-Kalika under the first 5 S'Jokas of the Karpuridi, which will be found in the printed text.

In course of revising his Vyzrkhya Vimalananda-Svami has in the first six S'lokas given good grounds to prove that the Stotra not only contains the M antroddhzrra and the StJdhana of S'ri-S'ri-Dak~ina-K~lika but also in it are given the Mantras and Rahasyap:ajzr of S'ri-S'ri-Tara and S'ri-S'ri­Tripura-sundarl.

In addition to the Mantroddhara the following matters are contained in the Stotra.

Dhyana Yantra Sadhana Madya

No. of Slokas

1, 2, 3, 4, 5, 6, 7, 8, 11 18 10, 11, 15, 16, 17, 18, 19, 20 13

Mamsa 19 M~iliu~ 10 Phala-s'ruti 21, 22 The S'lokas 9, 12, 14 contain stuti only.

S'lokas 10, 15-18, 20 refer to the Tantrik vJrilctJrastJdhatUJ. Vtrzrcara is for the class of szrdhaka who are vJrabhzrva and abhi1Jikta. To those who follow paS'vzrczrra this ritual is strictly forbidden. The nature of the rahasyapujzr is indicated in the text, to which I have added an explanatory commen· tary in English and Sanskrit.

To the PaS'u, szrdhana by night is prohibited, for it connotes in S'akta-sadhana, worship with the Pancatattva. The PaS'u is still bound by the pzrsta (bonds) of desire, etc., and he is, therefore, not adhikzrrJ, 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'aktakrama cited by the commentator says, "Maithunam tatkathal~am UulgotfhJm ;ari'Oarjayet.~'

PREFACE 5

(The Pa~u should avoid maithuna, conversation on the subject, and the like.) The Pa&'u should avoid the eight forms of maithuna known as attltnga maithuna-viz., smarattam (thinking upon it), kirtanam (talking of it), kelih (play with women). prekfap,am (looking upon women), guhya.bh7Zt;attam (talk in private with women), samkalpah (wish or resolve for maithuna), adhyavas7Zyah (determination towards it}, as well as kriy7ZniiJPattih (actual accomplishment). The Nitya Tantra, which the commentator cites, says: "R7Ztrau naiva yajed dBvim sandhycty7Zm vzz 'Parcehnake "-"He (the Pa&'u should never worship the Devi during the latter part of the day or in the evening or at night." To this, from amongst many other authorities, I may add the Svatantra, which says that the Pas'ubhava Sadhaka should do one lakh of japa in day time and that a Vtra devoted to his own Acara should do one lakh of japa at night;

' Pa&'ubhcevarato mantrJ divlt lakta-japam caret. S'Vllcllranirato viro 1'7Ztrau lakfia-japam caret.

In connection with this verse I must observe that in the notes to verse 20 it is said that the first half of the 20th S'loka is meant for 11 Pa&'us7Zdhakas " and that the 2nd half refers to the "Purp,7Zbhifiktavtrasa:dhaka," as also that the word "param" (afterwards) means and refers to the time when the 'Pa&'u' having received abhifeka enters vir7Zcltra and is adhikllri for the midnight pura&'carap,a. Vimalananda tells me that tJlis is wrong and that the whole S'loka has reference to the -vlra or difJYa-sltdhaka and. that no portion of it refers to the Pa&'tt,-sa:dhaka.

The 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 ac.cept the correction that he and other followers of the S'lstra knew the passage to bear a meaning which is consonant

6 HYMN TO KALi

with his view, that is, it means this :-MantrJ means the fJJras'lldhaka ; the mantrJ. should perform lakta-japa in the day time following the 'iZcllra of the pastu (pastu-bh'llva­ratah). The vtra-&'lldhaka should perform lakt~a-japa in the night following his own 'llcllra (svllc'llra-niratah). The word "sv'llc'llra" (own 'llcllra) points to his interpretation being correct.

In support of his view the Svami cites the following Verses which all say the same thing namely that the initiate should be Brahmacari during day and at night worship according to Kulacara. Kaulavali says:

N aktam-bhojl havi~ycznnam japed vidyczm divcz B'ucih. Dviv'lls'llh sarvath'll vtro brahmacCZrJ bhavet sad'll. Ratrau sampujayed devtm kul'llc'llra-krametza tu Dvijanman'llm tu sarveiJZZm dvidh'll vidhi-f'ihocyate.

Again, Kalikopani~ad says :

Sczmbhava-dtki}?:Zsu ratah B'llktefu v'll div'll brahmac'llf'J r'lltrau nagnah sad'll maithun'llsaktam'llnasah J apa-P'lljlldi­niyamam kury'lld iti.

Kaulavalf again says:

Unmukhyeth K'lllik'lly"lZB'ca fJiB'etah kathyate 'dhun'll. Divase brahmacaryeva svtyasamkhy'lljapam caret. R'lltrau m'llms'llsavairmatsyaif'mudf'llbhir maithunod-

bhavaih.

The reason of the viras'lldhaka being instructed to adopt the 'llc'llra of brahmac'llrl in the day-time is the necessity for the concealment of the vJr'llc'llta from the public which Tantra so often insists upon. B'iva says that vtr'llc'llra cannot be understood aright by the common people and therefore must be concealed, as closely as a man should conceal his own mother's sin "gopayet m'lltr·j'llra-"Dat."

PREFACE 7

Moreover, the worship of Kali in "padfillC7l1'a" is totally forbidden by S'iva. The Pa&lu is precluded by Tantra from the worship of Kali. For example the Niruttara-Tantra says:

Divya-bh'llvam vt'l'a-bhavam vin'll K'llltm prapujayet. Pujane narakam y'llti tasya duhkham pade pade. Pa&~ubh7lva-rato devi yadi K'lllim prapujayet. Rauravam narakam ytzti yczvad 7lbhuta-samplavam.

(By the worship of Kall without Divyabh'llva and Vl'l'a­bhztva the worshipper suffers pain at every step and goes to hell. If a man who is of the Pa&lubh'llva worships Kali then he goes to the Raurava Hell until the time of final dissolution).

Vimalananda-S'vami says: The worship of Kali without the use of wine, though seen in many places, is Paurai,lik 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 dhyllna upon, the Devl, which, of course, may be done by the Pa&lu. Verses 9, 12, 13, and 14 are stuti, and 22 is the usual phala­&'loka, which states the reward to be gained by the reading of the Stot'l'a.

Verses 10, 15-18, and the second portion of verse 20 deal with Latllslldhana. The &'akti of this s'lldhana is ordinarily the own wife of the s'lldhaka, married according to the Vaidik injunctions ; the sva&'akti or lldy'll&laktt, as she is technically called in Tantra. One's own wife is Ady7l-S'aktl and Slldhana should be done with her aid (Ady'll·&laktih svadllrllh sy'llt tllme· v'llB'rtya s'lldhaye.t). With her is practised that &laktislldhana, the aim of which is the acquirement of self-control, which, checking the _outward-going current, places the slldhaka upon the path of nivrtti. Indeed, the Kaulikarcanadfpika says, "Without 7ldy'll S'akti. worship is. but evil magic ". (Ady'll· S'aktim vina puj'll. abhic'llr'llya kalpate). It is only the sitklha, which term is here used in the special st;nse of one

8 HYMN TO KALI

who has obtained complete control over his passions, to whom is permitted another ~akti. (/Ja1'a~akt•). So the Prloa· to,inl quotes, " a man shall obtain siddhi with his own rlakti, and afterwards (that is, when he is siddha) he should make japa with pa1'a~akti" (Sva~aktau siddhim 7Zfmuy7lt pa1'a~aktau tada japet). And similarly Niruttara Tantra says, that the s'lldhaka who is siddha in Kula~ra may worship "another" woman. (Siddhamant1'1 kul7lc7l1'e pa1'a· YOEJ'ltm p1'a{Jlljayet). In both these cases pa1'as'akti has a double meaning vis., '' another " woman that is corporeal woman, or "Supreme" that is the Supreme Woman who in the body is KuQdalini-S'akti. This latter appears to be sense in the quotation which speaks of the siddhamant1'1. It has been said also, as in the Mahanirval}.a Tantra, that pa1'a~akti must (if unmarried) be married either by Vaidika or S'aiva rites, or (if married and the husband is dead) according to the latter rite. Further, that which determines the moral character of an act is the intention with which it is done. As the Kaulavaliya says, when a man's intention is bad then his act is so, otherwise there is no fault:

A ta eva yadzz yasya v'llsan'll kutsit7Z bhavet. T ada doEJ'llya bhavati nztnyath'll dqapam kvacit.

As an example of the same act and varying intention, it is aptly said : " A wife is kissed with one feeling and a daughter's face with another ". (Bh7Z'Oena cumbit'll k'llnt'll 1i1Rwena duhit1'7Znanam). A Mantrin who is given over to lust, for the subjugation of which the s'lldhana is prescribed, goes, as is said in the Tantrastra, to the Hell called Raurava. (Lingayoni1'ato mant1'1 1'au1'akang na1'akang brajet). In the words of the Aharabheda-Tantra-V7lm'llell1'o b/r.a'Oet tat1'4 vllmil bhatv'll yajet parllm. " One may be a Vzzmzrcllf't if one can worship VZZm2J being one~lf a woman." This is on the principle that a worship.per should always be like the

PREFACE

object of his worship. Woman is De'Vat'lZ, and the embo~iment of the Supreme S'akti, and is as such honoured and worshipped, and is, when pfljyz: S'akti, never the subject of enjoyment.

Verses 15 and 16, as sufficiently appears from their context, refer to the slldhana of those who are not siddha.

Verses 10, 17, and 18 apply to both slldhaka and siddha, 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, 18, and 20 refer directly to this fruit of s'lldhana. Others indicate the material and intellectual greatness on earth of the &'lldkaka, who devoutly worships the Devi. To him is given mastery over all persons and things of the world, which on death, if siddka, he leaves for the dwelling by the Supreme Feet (verse 17), or Nirva.(la. As S'iva says in the Kalivilasa­Tantra " 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 tathzz mt:zmsam mudram maithunam­B'Va ca.

Sma&''llnast:zdhanam bhadre cit'lls'lldhanam e'Va ca. Btat te kathitam saf"'am siddhavJramatam strirr.u.

It is the stzdhana 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 (citlZ), and the other yonirflptz mahllk'lllJ. 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 its dki,ma sense, is the Devl, the S'mas'llna being in the same sense dissolution or pralaya. (SmaB'llnam dwwaha1ie

10 HYMN To KXLI

defJi chit~ yoni p1'akJ1'titll). In even the sthula sense the •

s'lldhaka must be susildhaka, for union without right dis-position-japa, dhy'llna etc.-is the animal maithuna of a pas'u.

Sloka 19 refers to animal and human sacrifice to Kall. Reference to this sacrifice is also made in the Kalik=t-Puraoa, and the Tantrasara speaks of a substitute in the figure of a man made of the paste of cereals. The latter work also says that by the sacrifice of a man one acquires great pros­perity, and the eight siddhis. (Naradatte maharddhih sy'ltd attasiddhi1'-anuttama). But it adds that this is not for all. For the Brahmaoa may not make such a sacrifice. (Br'llhma­f''lZn'ltm narabalidane nadhik'llrah ). And if he does so, he goes to Hell. Moreover according to K. B., who cites as his authority the Yamala quoted in the Kalikalpalata, the King alone can make such a sacrifice.

This leads one to point out that the Hymn has other than these gross (Sthula) meanings. In Brahamanism everything has three aspects-Supreme (Para), Subtle (Stlkfma) and Gross (Sthula). Thus the nineteenth S'loka when referring to the eacrifi.ce of various animals and of man himself intends according to the subtle sense the six great sins for which thf.y 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·· ParaS'akti may refer to the Supreme S'akti or may be used in the sense of a S'akti other than the sva8akti or Sadhaka's wife who, may in the case of the competent (adhik'llrl) be an associate in the worship on the principle stated in the Guhyakalikhai}.da of the Mahakala-Samhita .

. uAs is the competency of the Sadhaka, so must be that of the S=tdhika. In this way only is success attained.and not otherwise even in ten million years",

PREFACE

Y7ldt8'ah s7ldhakah proktah S7ldhik7l'Pi ca tlldrS'ah T atah siddhim-avzzpnoti n7Jnyath7l vaf'tJa-kotibhih.

11

This principle rests on the fact that man and woman together make one whole and can only co-operate in the rites where the attainments or Adhik7lra of each is the same. But this does not necessarily mean that such co-operation is by Maithuna in its sexual sense; quite the contrary. In the same way in the Vaidik ritual the wife is Sahadharmipl. But such ritual is only for the competent within the bounds of S'astric injunction for, as the S'aktisaiigama Tantra {Part IV) says,-" Though a man be a knower of the three times, past, present and future and though he be a contro11er 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 ".

Y adyapyasti triktzlajnas-trailoky7lvar,apaktJam7lh. Tath7l'Pi laukik7lc7lram manas7l'Pi na langhayet.

But ParaS'akti again may mean no woman at aU, 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 KuQdalinl 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 mah7lyogl mama tulyo na safhs'ayah," which does not mean, as a recent English work on Hinduism suggests, that by sexual connection (Maithuna) the Mah7lyogl becomes without doubt the equal of Siva or God. This is on its face absurd and had it not been that such criticism is clouded with prejudice the absurdity would be recognised. How can sexual connection make any one God or His equal? The person spoken of is a M ah7lyogl who, as such, has no connection physical or otherwise with women. M aithuna means " action and

12 HYMN TO KALi

reaction" and "coupling" and sexual intercourse is only on1 form of such coupling. Thus when Mantra is said there is a coupling or M aithuna of the lips. In Yoga there is a coupling (Maithuna) of the active and changeless Principles of the Universe. The :saying means that the May"lZyogJ who unites Ku:r;tdali-S'akti in his body with Paramas'iva becomes himself S'iva.

So again it is said in an apparently alarming verse quoted by Tarkalamkara, in his commentary on the Mahanirva:r;ta.

Matr-yonau ktJiPet limgam bhaginyllh-stanamardanam Guror-milrdhni padam dattvtZ punarjanma na vidyate.

This verse in its literal sense 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 reborn. ~ut of course that is not the meaning. The first half of the line refers to the placing of the }lolltmtz in the triangle situated in the MuJlldhllra centre with the Svayam­bh1J.lihga in it which triangle is called Mtztr-yoni. The Lihga is the ]I'CJ'lltmtz. From this point upwards, after union with Ku:r;tdalini, the }lvtztm'll is to be led. The union of jJvattnll with Kur.tdalini is spoken of in the second half of the first line. Ku:r;tdalinl is the sister of the }Jvtztmtz both being in the same body. The meaning of the last line is as follows :-after union of Kur,.tdalini and ]ivlltmtz the united couple are led up to the Sahasrtzra 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 twelve .. petalled 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. Mlltr-yoni is also the term given to those sections of the fingers between the joints on which count of the J apa or recital of the mantra is iJot to be done. If Miltr-yonim suggests incest, then this verae

PREFACE 13

is a prohibition of it-M'iltr-yonim pat'ityajya 'Oihat'et sanJa· yonifU. There are many other technical terms in Tantra· S'astra which it is advisable to know before criticising it. One of the tests to which an intending disciple may be put consists in being questioned as to such passages. If he is a gross-minded or stupid man his answer will show it.

In order therefore that the Hymn may be understood in its various aspects I have given in the notes explanations of or in respect of its Sthula or gross meaning. This is followed by the valuable commentary given to me, some years ago and now first published, by Vimalitnanda-Svaml which is called S'Oat'flpavy'llkhy'il; that is, it gives the subtle (Sukfma) or, as we should say in English, the inner sense or esoteric meaning according to the teaching of his own Guru Maha­mahopadhyaya-Ramanandasvami-Siddhantapaflcanana. The text books and Commentary are preceded by an admir­able little essay of Svami Vimalananda by way of Introduc­tion to the V imalilnandadilyinJ s'fJat'Upa-'fJytZkhyil on his " Lord of Hymns " which is commonly known as the Karpuradi Stotra chanted by Mahakala to, and in honour of, Dak~i:Q.a· Kalika. It, as also the inner-sense Commentary are written for those liberation-seeking Sadhakas who, worshipping S'rlvidya, meditate not on the gross form (Sthulamflt'ti) but on the S'Oat'Upa-tattva of Brahmavidya Kalika. As such many will be glad, as I was, to read it and will derive benefit therefrom.

I may note here that the Svami while revising the Vyakhya, has given a new interpretation of the line "te LaktmJ-llZsya-lJllZ-kamala-dala·drB'ah 'O'ilma-t'flpilh bhavanti" in the 5th S'loka and of "t'ati-f'asa-mah'ilnanda-nit'atilm" in the 13th S'loka.

On the attainment of siddhi, ritual ceases. There is neither sacrifice nor worship, nor yoga, put'adcat'apa, wata, ;a;a, or other kaf'tna. For all slZdhana ceases when it has

\4 HYMN TO KALI

borne its fruit in Siddhi. The Siddha-Kaula is beyond all rules.

For the meaning of these and other terms, the reader is referred to the Author's 11 Principles of Tantra, (Tantra­tattva)," 11 S'akti and S'akta," 11 Serpent-Power" and "Garland of Letters" which is a study on the Mantra­S'Astra; and for other Hymns to the Devi, his and Ellen Avalon's "Hymns to the Goddess," translated from the Sanskrit of the Tantra, Purar.m, and the Devi-stotra of S'amkaracarya, which gives other specimens of the Hindu Hymnal, of which that now published is but one and a special type.

Puri, ARTHUR AVALON 30, May 1922.

INVOCATION

AIM

I make obeisance to the 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 GuJ;taS creates, maintains, and at the end of the Kalpa withdraws, the world and then alone is. Devoutly I call to mind Her, the Mother of the whole universe, S'iva Herself.

OM

Obeisance to the Supreme Devata.

Here follows an Introduction to the V imalzznandadzzyini Commentary on that Lord of Hymns called the Karpfl.r'lZdi­Stotra to Srimad Dak~itz.a-Kzzlik'il.

All-good and all-powerful Parames'vara is without begin­ning or end. Though in Himself NirguJ,la He is the Adhara of the three GuQas. Though Himself formless He creates, preserves and withdraws the world of extended matter (Prapaftca) by means of the .A.varal}a and Vik~epa·S'aktis of His own Maya which can make that possible which seems impossible. The S'vetas'vatara-Upani~ad says that by medi­tation was seen the Sv.a-S'akti of the Deva, who is the abode of all causes, associated with Kalatattva. In the Niruttara­Tantra S'iva speaks of the three-eyed corpse-like One, Nirguoa but also seat of Gu:o,as associated with S'akti. Though

16 HYMN TO K!LI

Himself without beginning, middle or end, He creates and is the material Cause of the world which has a beginning, middle, and end. For this reason the Tantras and other S'astras call Him Adinatha, Mahakala, Paramas'iva and 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, Ka~tha, Muhurta, Yama, Day, Night, Pak,a, Month, Season, Half-year, Year, Yuga, Kalpa and so forth. It is He who divides Time into Kala, Ka~tha and so forth, and as Vyal}ti is called by the name Kala, 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 Sama,ti of them and the Endless Supreme Greatness (Paramomahan). Vi~Qu-Puraga says that Bhagavan Kala is without beginning or end. From him appears the limited in creation. Atharvaveda says that Kala created beings (Praja) He is Prajapati. From Kala was self-born Kas'yapa and Tapas. Mahakala is omniscient since He is all pervading, dependent on none, and the Atma of all. Kurma-Purana al~o says that he is the Supreme, imperishable, without beginning or end, all-pervading, independent, the Atma of all who fascinates (Manohara) all minds by His greatness. Kala· madhava cites Vi~Qu-dharmottara as saying that He is called Kala because of his dissolving (Kalanat) all beings, and He is Parames'vara because He is Himself without beginning or end. Mahakala is Himself Nirgu1;1a and Ni~kriya, but his S'akti makes the Sun and other heavenly lights rise, stay and set.

It is by the Power of the S'akti of Kala that men and other Jivas are conceived in the womb, are born, attain child­hood, boyhood, middle and old age and leave the world 01;1 death. In the S'intiparva of Mahi.bhirata, Vedavyisa

INTRODUCTION 17

says that it is through Kala that women bear, that birth and death occur, winter, summer and rains come, and the seed germinates. Even Brahma., Vif}QU and Rudra appear, stay and disappear through the S'akti of Kala. None can escape Its operation. Vigtu-Samhita says that even those Devas who create and withrlraw the world are themselves withdrawn by Kala. Kala or time is certainly then the stronger. Mahakala· is called Mahlkall because He is one and the same and not different from His eternal S'akti. It is She who is Mahavidya, Mahadevi, Maha­maya, and ParabrahmarupiQY. As Adinatha Mahakala is the first creator of the world so the S'akti of Mahakala, the merciful Mahakali is the Adiguru of the world. Yogini Tantra says that Mahakali is the Mother of the world, and one with Mahakala, as is shown in the ArdhanarJS'vara Murti.

It was this Brahmavidya who (Yogini-Tantra, lOth Patala) at the beginning of this Kalpa was heard as a body­less voice from the sky by Brahma, Vi~Qu, and MaheS'vara, who were then told to perform Tapasya for the acquisition of creative and other S'aktis. It was this Aniruddha-saraS'vati who in the Satyayuga appeared in the Heavens before lndra and other proud Devatas in the form of a brilliant Yak~a, and crushing the pride of the Devas Agni and Vayu, in the form of all-beautiful U rna, taught Brahmatattva to Indra, the King of the Devas tSee Kenopani~ad 11, 12).

This Kall again who is Parame~tiguru and grants Kai­valya, compassionating the sensuous and short-lived }was of the terrible Kaliyuga re,·ealed the S'ambhavi- Vidya. This, which was taught in the form of conversations between Devl and ls'vara, had been during the three preceding ages kept as concealed as a lady of high family from public gaze. It con­ta\ned three sets of sixty-four Agamas each, which revealed the path of Liberation for these jivas. · Though She is Her­alE eternal and SaccidlnandarO'pi(ll, She at times out of

:a

18 HYMN TO KILl

compassion for S:idhakas assumes forms fitted for their Sadhana. Similarly the Veda, Agama and the rest though everlasting portions of the S'abdabrahmarupiQI are only 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 Tapasya of Deva Rudra, floating on the Causal Waters, She assumed the Virad aspect and became thus visible to Him. At that time by the command of Mahadevi the Deva Rudra saw in the Sn\)urhna millions of universes (Brahma~uja) and millions of Brahmas, Vi~I)US and M:.1hes'varas in them. The Deva, greatly wondering in the Heart-Lotus of Mahadevl, there saw the Murti of S'abdabrahman consisting of Agamas, Nigamas, and other S'astras (See Yoginf-Tantra, 9th Patala). He saw that of that Murti, Agama was the Paramatma, the four Vedas with their Angas were the jlvatma, the six systems of philoso­phy (Dars'ana) were the senses, the Mahapural)as and Upapural)as were the gross body, the Smrtis were the hands and other limbs, and all o'ther S'astras were the hairs of that great Body. He also saw the fifty Matrka (Letters) resplen­dent with Tejas on the edges and petals _of Her Heart-Lotus. Within the pericarp of the Lotus of the ViradrupiQI He saw the .Agamas, brilliant as millions of suns and moons, replete with all Dharma and Brahmajfiana, powerful to destroy a!l Maya, full of all Siddhis and BrahmanirvaJ;J.a. By the grace of Mahakali ,he fully mastered the Veda, Vedanta, Pur~Qas, Smriti and all other S':,istra. Later, Brahma and VifJ;J.U received this knowledge of Agama and Nigama from Him.

In the Satyayuga Brahma revealed the Smrtis, Puraoas and other S'astra to the Devar,is. In this way Brahmavidyl was promulgated to the world. This therefore is authority to show, that just as Brahman is everlasting, so are the Agamas and Nigamas which tell of Brahman. Just as in the Satya and other Yugas, only the !hree twice-born. castes, wearing tb

'INTRODUCTION 19

sacred thread, but not the giidra and other low castes were entitled to worship according to the Veda, so in those three Yugas only Devar~is, Brahmar~is and Rajar~is, who had conquered their passions and knew Advaita doctrine and Brahman, were entitled to the Agama S'astra which destroys all sense of difference caused by ignorance and grants know· ledge of Advaitatattva.

By S'iva's command they kept it as secret in their heart as they would a knowledge of their own mother's ilJicit love. By Upasana they became liberated whilst yet Jiving (Jivan­mukta) and attained to BrahmanirvaJ}a. At that time the Upasana of the Agama was unknown to Sadhakas devoted to Karma. For this reason many people nowadays think the Tantra-s'astra to be of recent origin. Probably all know that in the first three Yugas BrahmaJ}a boys, after investiture with the sacred thread, used to learn the KarmakaJ}da and jftana· kaJ}da of the Veda orally from their preceptors. The Veda was not then classified or reduced to writing. Towards the close of the Dvaparayuga, S'rikr~Q.a-dvaipayana Mahar~i

Vedavyasa divided the Veda into four parts and reduced it to writitlg. This however does not show that the Veda. is a recent production. The Supreme Science (Para vidya) which is contained in the Agama was also handed down from generation to generation of Gurus in the first three Yugas aQd is being now similarly transmitted. Towards the end of the Dvaparayuga, and at the beginning of the Kali age, merciful S'iva impelled by compassion for humanity bound in the toils of ignorance, divided the Tantra-s'astra, which is unlimited knowledge, into three sets of sixty-four parts each, according to the necessity of different Adhikaris, and then told them to Gaoapati and Ka.rtikeya the two beloved sons of Pa.rvati. They repeated these Tantras to ~~is of Siddhas'ramas, and these last, in their turn, told them to their own disciples. Of th~ ~'is who knew Agama the chief was Dattatreya, an

20 HYMN TO KXU

incarnation of Vif1:r;tU. At the beginning of the Kalpa the ancient Brahmavidya contained in the !gama appeared from out the Parame~ti-guru who is Mahii.brahmavidya. and exists in man's heart unlimited and imperishable. lf Sadhana is done according to the instructions of a Sadguru. it becomes visible in the Sadhaka's heart. U p~sana, in the Vaidik form, predominated in the Satyayuga. In those days Brahma:r;tas, and other twice born castes, jmpelJed by a desire for wealth, progeny and so forth used to worship Indra, Agni, Va.yu, Surya, Soma, Varut;ta and other Devas presiding over parti· cular S'aktis of Parames'vara in whom al1 S'aktis reside. But desire-free Brahmar~is and Mahar~is did Sadhana of Brahma· vidya the fuU and perfect S'akti. And so we see in the tenth Maodala (n~) of the :Bgveda-Samhita that Mahadevi appeared in the heart of the daughter of Mahar~i Ambhroi and so told the true nature of BrahmavidyA to E.~is. This is the Devl­sukta fulJ of Advaitatattva, the Hymn telling of the true nature of Brahma-vidy:i: in the Veda. In the Treta and other Yugas the Brahmaoas and other twice-born devoted to the KarmaldrQda used to perform Yajflas and so forth, according to the Smritis'astras of Manu and others. But Brahmar11i Va~i~tha (in CinacA.ra) Raja~i Vis'vAmitra (see Gandharva­Tantra, First P3tala), VideharA.ja Janaka, BhrgurA.ma the son of Jamadagni (see Kii.IIkulasarvasva), S'ri Rtmacandra and other high-souled men were worshippers of Brahmavidya the full and perfect S'akti. Again in the DvA.parayuga, despite the existence of Vaidik and SmA.rta cults, the Agnihotra Yajfla and other rites used to be performed according to the Pura:r;tas. But high-souled S'rtkri~na the son of Vasudeva (see Radha-Tantra, Devl BhA.gavata and Maha.bhA.rata, Anus'A.sana Parva, Ch. 14), the five PA.ndavas namely Yudhi,thira and others (Vira.ta Parva, Ch. 6) the high-souled RA.jani Bhlshma, the great Muni VedavyA.sa, high souled S'ukadeva, Asita, Devala and Brahmar~is such as DurvlsA were worshippers·of

INTRODUCTION 21

MahlvidyA the perfect S'akti. Of this the Mahahharata and other books provide particular proofs. In the present Kaliyugl. also the ten S'amskaras such as marriage and so forth of the twice born, and the obsequial ceremonies such as S'raddha are performed according to Vaidik ritual. Smrti governs Candrayana and other matters relating to As'rama and legal affairs such as inheritance. The autummal Durga­puja :tnd other Vratas are performed according to the PuraQas. But initiation, U pasana of Brahman with S'akti and various practices of Yoga are done according to the ritual of the Agama S'astra.

This latter is of three kinds according to the prevalence of the Gu1,1as namely Tantra, Y:tmala and Damara. There are in all 192 Agamas current, namely 64 each in As'vakrant:r, Rathakr:tnta, and Vi~nukranta. Many Tantras were lost in Buddhist and Mahommedan times and the few which still remain with Sadhakas in different p:1rts 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-Chattopadh· yaya, 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 Yogini· Tantra ls'vara says to Devi that the differ· ence between Vedas and Agamas is like that between }Iva and Atma, that is between Jtva covered with Avidya and IS'vara who is full of Vidya. Indra and other Devas who used to be worshipped as Is'varas in Yajfias held under the KarmakaQ.da. or Samhitli of the Vedas are, in Tantra-s'astra, worshipped as the Presiding Devatas of the Dikpalini S'akti of Her who is all S'aktis (Sarvas'akti-svariipiQt). The three Is•varas Brahma, Vi~Q.u and Rudra of the Vedas and PuraQaS are in Tantra-S'astra the presiding Devatas of the creative, preservative, and dissolving S'aktis of MahAdevi. As such ther are worshipped as the support~ of the couch of the

22 HYMN TO' KILl

Mahidevi. She in the Deviglta says that ' Brahma, Vi~Qu, ls'vara, Sadiis'iva are five Maha.preta at my Feet. They are constituted of the five Bhuta and represent the five different elements of matter.' 'I however' She says 1 am unmanifested conciousness (Chit) and in every way beyond them.'

Again the Veda says 1 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 Brahmal}a may say Vaidik Mantras but not Bnihmal}a 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 Kulakul}.dalinl who is Consciousness itself (CitsvarUpinl). Again, in accordance with Veda, the Tantra holds food to be sacred and knowing that food is Brahman ordains the offering of it to Mahadevi. This offered food is Mahaprasada and very holy and rare even for Devas, and whether it be brought by a Cal}.dii.la, or even fallen from the mouth of a dog. The Vedas and Srnrti say that the CaJ)dala and other low castes are untouchable. On touching them one must bathe, ·do Aghamarshana and so forth. But the Tantra-S'actra says that even a CaJ)rlala, who has a knowledge of Kula doctrine and Brahman, is superior to a BrithmaJ)a who does not know Brahman. The Tantra-S'astra again says that during the Cakra all castes are equal. Since all are children of th~ .Pne Mother of the World, no distinctions should be made at the time of worshipping Her. It is on this Tantrik authority that no caste distinctions are observed in the matter of eating · ~qd S9 forth in the Virajakfetra of S'rJ S'rl Vim ali Devl •. The

INTRODUCTI.ON 23

Veda again prohibits the performancs of Yajfla ot worship after the taking of food.- Tantra-S'astra however says that qne should not worship Kalika whilst suffering from hunger or thirst otherwise She becomes angry. That is since S'iva and )Iva are realJy one it is futile to worship the Paramatma saying 'I. offer Naivedya' when the )Iva, who is one with It, is in want of food and drink. Smrti again, which explains Veda ordains that the Shalagrama stone which represents Naraya.Q.a should not be touched or worshipped by any but Brahmaoas. On the other hand, the Tantra-S'astra ordains that the Banaliliga representation of the Brahman may be touched and worshipped not only by Brahma.Q.as but by S'udras, Ca.Q.dtilas and women. In fact the Karmaka.Q.da of Veda contains many such ordinances opposed to Brahman-knowl­edge. For this reason Bhagavan S'rikrg1a has said inthe Gita that the Vedas are concerned with objects constituted of the three Guoas (Triguoavi~aya) and bids Arjuna to free himself of the Guoas. He says the Veda contains the Karmaka:Q.da but that he who seeks the Brahman-state above the Gu1,1as should abandon the Karmakavda and perform Sadhana according to S'astra by which Liberation is gained. In spite however of differences in worship and practice both Veda and Tantra S'astras are one in holding that there can be no Liberation without Tattvajfiana. In the N ir:vaQa· Tantra S'iva says 'Oh Devi, there is no Liberation without Tattvajiiana.' According to Veda, a Sadhaka, in order to become fit for NirvaQa, must have first accomplished the fourfold Sadhana. He must have acquired the faith that Brahman is alone everlasting, and 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. ~e then discusses (Viciira) and ponders on the Mahavakya ' That thou art' (Tat tvam asi), and thus realizing the unity of Paramatma aud Jivatmi1

attains. the k~owledge ' He _1 ~Jl) ' (So'ha,m).

24 HYMN TO KILl

In Ta.ntrik Upasana. the ji'IO.nakli·l}da is mingled with the Karmakal}da. The Agama teaches the ignorant PaS'u, si:eeped in dualism, VIrabhava Sadhana in which dualism and non· duahsm are mingled. It thus endeavours to raise them to the divine state of jlvanmuktas, the state of pure Monism. Manu says' Know dualists to be PaS'us. Non-dualists are Bri\hma· s,as.' Rudrayamala says that Virabhava is revealed for the development of jflana. After perfecting jflana and attain­ment of Brahmasiddhi, the Sadhaka becomes Devata in a pure state of Sattva. The Vedanta and philosophic S'astras are replete with instructions and argurr.ents touching non· dttalism. But they do not indicate the path by which one can be in actual practice non-dualistic. For this reason we see Vedantic Pandits deeming it unclean to touch a low caste man such as a S'udra. They also observe endless distinctions as to what should or should not be eaten, and what should and should not be offered to Devata. Tantra-Sastra however says that non-dualistic Bhava (Bhavadvaita) should be accom­panied by non-dualistic action (Kriyadvaita). The Yoga· vli.si~~ha ( Ramayas,a) says that to the M uni who realizes r.on· dualism (Advaita) in Bhava, in Kriya, 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 on his bed, meditates as follows: ' I am the Devi and none other. I am that Brahman who knows not grief. I am a form of Being-Consciousness-Bliss, Whose true nature is eternal Liberation.' Again at noon sitting at worship he does BhtitaS'uddhi, and therein merging the 24 Tattvas beginning with earth in ParamAtm~ and thinking of the Paraml.tml and jivli.tma as one he medit'ates: 'He I am.' Gandharva· Tantra says that, after due obeisance to the Guru, the wise Sa.dhaka should think' He I am' and thua unite jlvltmA and l'aramitil}a. In all Sthula·Dhy:ina of .MabAvidyl~ forming

INTRODUCTION 25

part of daily worship, Tantra-S'astra everywhere enjoins meditation on the Mahadevi as not different from, but one with, the Sadhaka's Atma. The Kali-Tantra says that, afte:r meditating as enjoined, the Sadhaka should worship the Devl as Atma. 'He I am' (So'ham). Kubjika-Tantra says that the Sadhaka should think of his Atma as one with Her. Ntla­Tantra in the Dhyana of Tara says that meditation should be done on one's own Atma as one with the Saviour-goddess (Tarim). In Gandharva-Tantra Mahadevi says, as regards the Dhyana of Tripurasundari, that the Man who meditates on the unattached, attributeless, and pure Atma which is Tripura as one with, and not different from, his own Atma bt!comes himself Her (Tanmaya). One should become Her by ever thinking 'She I am ' (Sa'ham). Again in the Kall· kula-sarvasva S'iva says that whoever meditates on the Guru and recites the Hymn of the spouse of Siva and thinks of Kalika's Atma as one with his own Atma is S'ri Sadasiva. Similarly KularJ;tava Tantra says 'The body is the temple of Devata and the jiva is Deva Sadtl.S'iva.' 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 55:dhaka is enjoined to meditate on Her who is Paramatma as one with his own Atma. 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 Gandharva· Tantra S'iva says 'I 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 Karaoa (wine) and the rest they should be offered to the Fire ot Consciousness in one's own heart, uttering the Mantra, and thinking that· Kula-KuJ;tdalinl extends to .the tip of his tongge,-let the S:rdhaka say: 'The

26 HYMN TO XXLI

liquid shines. I am the Light. I am Brahman. She I am~ I offer Ahuti to my own s~lf Sv~h~.' He who does S=rdhan~ ~f the Mahavidy~ in V1rachara with such Advaitabh:rva attains by Her Grace to Divyabhava, 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 says 'He becomes Myself because both are one.' Again the Mahanirvaoa· Tantra enjoins a similar non-dualistic feeling in the 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 he goes who places all his actions in Brahman.' '

Saccidananda Mahavidya, in undistinguishable union of S'iva and S'akti, can alone be worshipped with such non-dual­ism of feeling. Although Tantrik worshippers are divided into five communities namely S'akta, S'aiva, Vai~oava, GiiJJ.a· patya, Saura the first alone are all Dvijas since all worship· pers of Savitri (Gayatri) the Mother of the Veda belong to the S'akta community. The Matrkabheda-Tantra says' Savitrl the Mother of the Veda was born of the sweat of Kah's body. That Devl grants the threefold fruit and is S'akti of Brahman.' Sadhakas belonging to the other four communities worship their respective male Devatas associating with them their S'aktis. Thus the S'aivas worship S'iva under the names Uma-Mahes'vara, S'iva-Durga, Kali S'amkara, Arddha­nirts'vara and so forth. The Vai1;n~avas warship Vi~?QU under the names, Radha-Kr~Qa, Lakt~mi-NarayaJJ.a, Slta-Rama, S'ri-Hari and so forth. In the Nirvana· Tantra S'ri I<:r~JJ.a $ays 'To those who do Japa of Radha first and then KrfQa to such I, of a surety, grant a happy lot even now and here.' By uttering the name Smt-Rama (Slti coming first) one utters the Tara of Mahidevl, and for this reason it is also called Taraka-Brahma. T.he Sauras perform their worship with the M.antra . ' Obeisa_Qce to B'rl Sarya accompanied by the

1NTRODUCTI.ON 21 S'akti who reveals.' Moreover the Maya-Bija (Hrlm), which is the Praoava of Devl, is added to the Miilamantra by every sect. This clearly shows that all these five sects are directly or indirectly worshippers of the Brahman whu is S'iva-S'akti (S'ivas•aktyatmaka) both in his Nirguoa and Saguoa aspect~. Kaivalyopa11i~ad says 'By meditation on the three-eyed, blue-throated serene Lord (Prabhu) Parames'vara, who is without beginning, middle and end, who is one and pervades all things, who is wonderful, Cidananda Itself, accompani€d by Uma, the Muni goes to the Source of all being (BhUtayoni) to the vVitness 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 Tattvajiiana and therefore Japa should be done by a Mantra in which they are united. That is one attains TattvajiUina, which is liberation, 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. In the Tanti·a S'astra also S'iva has said that there is no difference between them who are inseparably connected (Avinabhavasarhbandha). He who is S'iva is also S'akti and She who is S'akti is also S'iva. Fa~herhood and Motherhood are merely distinctions of name. In reality they stand for one and the same thing. The Tantra S'astra again says that S'akti, Mahes'vara, Brahman all denote the same Being. Male, female, neuter are verbal and not real distinctions. S'akti, Mahes•vara, Brahman ; all three denote the one eternal Mahavidya who is Saccidana.nda. ·Although the Mahavidya is in truth Nirguoa and eternal, She assumes various Mayik forms, varying according to the Gu:r;tas, for the fruition of the desires of Sadhakas. It is said in Candi that She ever appears to fulfil the purposes of Devas, and at such time She, who is Truth eternc:tl, is commonly said to be generated. In the Devyagama it is said : ' Mabamaya who is C,~~rt'lp~ and Parabrahmasvarupinl ass,umes by _Her srace

28 HYMN TO KlU

towards S~dhakas various forms.' We may meditate on Mahlidevi as either female or male, for these terms may be attributed to any gross body. They cannot however be attributed to Her in so far as She is Saccidananda. Sadhakas of S'akti worship Brahman as Mother, for in the world the mother-aRpect alone of Her who is Brahman is ful1y mani­fested. In the Yamala, S'iva says:-' Devi may, My Beloved, be thought of as fe_g1ale or male, or the SaccidanandarupiQI 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 the term Kalpavallt {a word in feminine gender denoting tree) feminine terms are attributed to Her.'

In fact the main cause of the birth and nourishment of men and animals is thdr respective mothers. Thdr fathers are merely helpers (Sahakari). Every jiva on issuing from his mother's womb, lives on her milk, and receives his first initiation with the Mantra ' Ma' (Mother). The first preceptor {Adiguru) of every man is his mother. She is his visible Devata. His first lessons are learnt of her. It is the mark also of the Earth to generate and nourish all Jivas, like a mother, by producing for them all kinds of fruits and grains and holding them in her bosom. Hence we are not wrong in saying that the world is full of the Mother.

In mathematics zero has no value and is merely an empty formless (Nirakara) thing, indicative of infinity until it is joined to an integer. But when joined to the figure 1 it convt:rts it into 10. Similarly when She who is formless Brahman is joined to Her own Prakrti, consisting of the three GuQas, spoken of in S'ruti as 'the unborn one, red, black, and white,' then She assumes for the fruition of the Sadhaka's desires ten different forms (Das'amahavidya) whose variety is due to difference in the proportions of the three Gunas. There are the ten Maht\vidyas who are S'iva and S'akti (S'ivas'akti· mayl). These ten forms are Kill and TArt., the Mahividyi

INTRODUCTION

Sodas'!, BhuvaneS'vari, Bhairavl, ChinnamastA, DhumAvatl, the VidyA Bagala, the Siddhavidya Matangt, and Kamala. Some Tantras mention eighteen Mahavidya, but these are forms of the ten with slight variations. Of the ten Maha­vidyas, Kall is S'uddha-sattva-guQa-pradhana, Nirvikara, Nir­guoa-brahma-svarupa-prakas'ika. It is this primordial form which alone directly gives Kaivalya. In Yogini- Tantra Devl says 'Nt)W see my form (Rupa) which is Brahmananda and supreme. Listen, this form is the supreme state (Paramadhama) in the form of Kaii. There is no Brahman-form higher than this.' In Kamadhenu-Tantra S'iva says 'In the void is Kall who grants Kaivalya '. Tara is Sattva-guoatmika and Tattva­vidyadayini; Sodas'i (Mahatripura-sundari), Bhuvanes'vari and Chinnamasta are Rajah-pradhana and Sattva-guQatmika and hence they grant GauQamukti in the form of Heaven (Svarga) Ais'varya and so forth. The forms of Dhumavati, Bagalii, Matangf 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 Mahadevt give Enjoyment and Liberation directly or indirectly.

The forms of the Mahavidya are divided into two groups nameiy the Kaliku1a and S'riku1a. So Niruttara-Tantra says that ' Kali, Tara, Raktakall, Bhuvana, Mardinl, Triput~,

Tvarita, Durga and Vidya Pratyangtra belong to the Kall· kula. And to the S'rikula belong Sundart, Bhairavt, BaJa, Bagala, Kamala, Dhumivatl, Matangt, Vidya, Svapnavau and Mahavidya Madhumau. Of all the Siddhavidyas Dak~inA. is, 0 my beloved, the Cause (Prakrti) '.

K:rli-kula is for the wor:.hip of JiianJ.s in Divya and Vlrabhava, and S'rt-ku1a is for the worship of Karmins in Divya, VIra and Pas'u- Bhavas. The Tantra-S'astra gives an · account or' the Mantras, Yantras, mode of worship and so forth for all the ten or eighteen MahavidyAs. But almost 'au Tantrik writings hymn the greatness of, and give

30 HYMN ·TO KXLI

the highE-st place to, K~1ika the first M ahiividyA for the others are but different forms of BrahmarupiQl Kalika. The Nigama-Kalpataru says 'Of all castes the Brahma1;1a is the highest. Amongst all Sadhakas the S'akta is the highest. Of S'aktas he is the chief who does Japa of the Kallmantra.' Picchila-Tantra also says ' of all the Mantras of the Devas that of Kalika is the best. Even the vilest can become Jivanmukta simply through this Mantra.' In Yogini-Tantra, S'iva says 'This Vidya Kalika is Maha-Maha-Brahma Vidya, through whom even the worst may attain Nirva~;~a.

Even Brahma, Vi~QU, and Mahes'vara are her worshippers. She who is Ka!I the supreme Vidya, is Tara also. The notion of a difference between them has given rise to various Mantras.' Again the Kamakhya-Tantra says 'Oh Parames•vari, seven lakhs of Mahavidyas remain hidden. Of them all SodaS'i is said to be the most sublime. ·But Oh Devi, the Mother of the world, I<alika is the mother even of Her.' Niruttara-Tantra says 'Without knowledge of S'akti, Oh Devi, there is no nirva1;1a. That S'akti is Dak~i1;1a Kall who is the own form of all Vidyas (Sarvavidyarupi:Q.I).' The Yamala again says ' As is Kali so is Tara and so are Chinna and Kulluka. Oh Devi, thou, who art the supreme Kalika, art also the Mu'rti -which is composed of these four. In the Vairlik system Sagnika {fire-maintaining) Brt'i.h· ma1;1as achieved their ends by the offering of oblations to the seven lolling tongues • of fire named Kali, Kar:tli, Manojava, Sulohira, SudhumravaroA, Sphulii!gini and Devi Vis'varuci' (1st Saptaka, 2nd Kha1;1da, 4th Satra).'

An·other important characteristic of the Tantra-S'astra re-mains 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 SA.dhakas to keep this Acira hidde~ from.

1 See)lu1JI-akolani,a4, 1·2·4.

1NTRODUCTION 31

ignorant PaS'us. Of Kaulas it says that 'they are at heart S'aktas, outwardly S'aivas, and in gatherings Vaii[JJ;lavas '. It also contains injunctions such as that the teaching should be kept as secret as one would the knowledge of one's mother's illicit love, and that if it is given out the Sadhaka's purpose is frustrated and so forth. In the Gandharva-Tantra, S'iva says that only such men as are without dualism, have controlled their passions and are devoted to Brahman are entitled to this S'astra. ' He alone is entitled, who is a believer, pure, self-controlled, without dualism who lives in Brahman, speaks of Brahman, is devoted to Brahman, takes refuge in 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 Pas'us, to those who are insincere, or to men of shallow know­ledge.' For this reason S'iva has used symbols in the teaching of all Dhyanas, Mantras, Yantras, and modes of Sadhana of Devas and Devis. The meaning of these symbols is not known to any hut the Sadguru. Hence the secret mysteries are unintelligible even to the learned without the grace of the Guru. In the Kular.Qava-Tantra, S'iva says 'There are many Gurus who know the Veda, the S'astras and so forth. But, Oh Devi, rare is the Guru who knows .the meaning of the supreme Tattva'. Hence in order to know the true meaning of the Dhyanas and so forth, there is no other means than to seek refuge with the Guru who knows the meaning of all Agamas.

It is 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 men do not shrink from saying that this Brahmamayl, whose desires are fully realized (PO.r.Qakama) is fond of offeringc; of blood, flesh and so forth. In the jfUtnasamkalini-Tantra, S'iva says, 'Agni is the Deva of the twice bor.n. The DevaUl. of Munis is :.in thei~ hearts. Men of small intelligence .WQrship ima~:es.

32 HYMN- TO KXL!

To the wise, Devatlt is everywhere.' That is Karmin Brahmar,as worship Agni as IB'vara, Yogis see the Devat:r in their own hearts, men of small intelligence (that is compared with the others) worship the Devat~ in images, and high·souled seers of the Tattva see Brahman everywhere. In fact much as a teacher shows his little students, small globes and maps, in order to make them understand the nature of the great earth, so Gurus counsel Sadhakas of no great intelligence and of inferior Adhik:ira to meditate on Sthula forms in images and pictures so that their wandering minds may be rested, aud they may learn the true aspects of Devat~. Unfortunately however, ignorant men consider the Sthula form to be the true aspect of the Devata. In th~ Kulaq1ava-Tantra, S'iva says that some meditate on the Sthula to still the mind, which, when so stilled, can fix itself on the Suk~ma. The Sadhaka should first learn from the Guru what quality or action each limb of the image represents, and should then practise medi­tation on the subtle, otherwise the gross form will itself, become for him mere earth or stone. In Kubjika-Tantra S'iva says 'Oh Lady of MaheB'a. One should meditate on the Formless (h~re used in the sense as opposed to forms of images, etc.) along with the form. It is by constant practice, Oh Devl, that one realizes the formless.'

Hence Sadhakas who desire Liberation should always think of the Svarupatattva of Brahmavidya-KalikA. Of this Svariipa the Devl says in Mahabhagavata : 'Those who long for Liberation should, in order to gain freedom from the bonds of the body, meditate on that aspect (Rupa) of Mine which is the snpreme Light (Jyotih), Suk~ma, and Ni~kala, Nirgu1,1a, the all-pervading unbeginning, nC?n-dual sole Cause which is Saccidlnanda Itself. This is the Svarupa of the Devl which is beyond all mind and speech.'

The MarkaQdeya-PurAQa says, 'The Mahimfi.yi is Ni,kalf, Nirgu~Ji, endless, undecaying, unthinkable, formlen

INTRODUCTION 33

and both eternal (NityA) and transient (Anitya) ', that is, MahamayA KalikA is free from Kala (Maya) and free from GuQas, without end, imperishable, eternal, and not transient as is the world Qagat), formless, and hence, as such, is not the ,object of meditation. In the Kurma-PuraQa, Vi~QU in the form of a Tortoise says that the Supreme Devl is Nirgur:la, pure, white, stainless, free from all duality and realizable by the Atma only. This state of Hers is attainable only by jflana. In the Ramada-Tantra S'iva says 1 That eternal Kali who is supreme Brahman is one without a second either male or female. 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 Devis, to reside in any particular Loka. Thus Brahma resides in Brahmaloka, Vi~QU in Vi~Quloka, Rudra in Kailasa and S'rl Kr~Qa in Goloka, but Mahadevi is always and everywhere equally present; though for the fulfilment of the desires of Sadhakas, She appears in particular forms in their minds and hearts. It is clear therefore that her Sthula aspect is Maya-made (Mayamaya) and transient (Anitya). For this reason S'iva, in the Gandharva-Tantra, says, 1 That aspect (Rupa) of the Devt which is the Supreme Bliss and the Great Cause of the worlds neither appears nor disappears'. In the Kulaqmva-Tantra, S'iva says, 1 It neither rises nor sets, nor grows nor decays; It shines Itself and makes others shine without any help. This aspect is without condition (Anavastha) and is being only (Sattamatra} and unknowable to the senses (Agocara).' That is, the Svartipa aspect of' the Mahadevl who is Supreme Bliss is the root-cause of this world of three GuQas. This aspect has no appearance or disappearance and no growth or deca:y.. ' It is self-manifest and manifests all other objects. It is beyond the states of waking, dreams, and sleep.

34 HYMN TO KILt

It is unattainable by speech and mind and is Being itself.'

In fact just as fire which, though pervading all objects, does not show its power of burning and lighting, and can­not be put to use for cooking and so forth, until it has been generated by the friction of two objects, so although the Cinmayi is all-pervading, She does not become visible nor does She grant one's desire without the action of Sadhana. 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) creates (and the like) the world by means of the eight S'aktis, Brahmai)I, Vai~:t;tavi,

MaheB'vari and other Devatas, presiding as her crea.tive arid other S'aktis. For this reason in the Yantra of Mahadevi Kalika (see Kalikopani~ad) the Sadhaka worships the fifteen S'aktis Kall and others in the fifteen corners, the eight S'aktis Brahmi and others on the eight petals, the eight Bhairavas and Vatukas Asitanga and the rest at the edges of the eight petals, the four Devatas, Vi~IJU and others, at the four corners of the Yantra, and the ten Dikpalas, lndra and others, in the ten directions as being the rays of KaJika who is Herself a mass of pure light (Tejoghana). The Mahadevi is worshipped as the Murti consisting of S'iva-S'akti (S'ivas•aktimaya) in the Bindu at the centre of the Yantra.

Although the Aga ma-S'astra, which grants Advaihbh~va and educes TattvajfUl.nat has been revealed by all-merciful S'rl S'ri Bhairava and Bhairavi, it is sti11 unknown to a mass of peop!e. Many in fact to-day despise the Tantra because it contains Viracara and KuHtcara, and some e\'en refuse to admit that it is a Dharmas'astra at all. If they had read the Tantra-S'astra intelligently and learned its principles from Sadhakas truly versed in it, they would have realized how mistaken were their notions of it and, instead of despising it,

INTRODUCTION 35

would certainly have admitted that this S'astra is the only means of Liberation for the undiscipli'ned, weakminded and short-lived. Seeing that wine, flesh, fish are consumed and sexual intercourse takes place in the world at large I am myself unable to understand why many people should shudder at the Sadhana of Pafica-makara to be found in the Tantra-S'astra. Do these acts become blameable only if made a part of worship (Upasana)?

All know that Ghee which nourishes and promotes longevity causes serious stomach-disease and even death if taken in too large quantities, whilst snake-poison, which kills, will yet cure 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 the Great Physician (Vaidyanatha) Himself has prescribed the Mantra of Adyas•akti possessed of all S'aktis, and the invigorating Pafica-makara as Sadhana suitable for the cure of the malady of Extstence (Bhavaroga) of the sinful Jivas of this dark Kali age, and as a means whereby they may attain the supreme state full of eternal bliss, imperishable and im­mortal. All classes of physicians prescribe the use of wine, fish and flesh in measured quantities for the acquisition of strength by patients who are weak and have a low vitality. On 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 L1beration 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. On the contrary, He has counselJed various means for checking excesses in these matters, and He has in particular controlled licence by making these acts part of the worship of Is•vara. It is the degraded conduct of a number of great Pas•us who

36 HYMN TO KILl

pretend to be Sadhakas which is the cause of the public dis­like for, and hatred of, the Tantra-S'astra. In the Maha.nir­vB.J;la· Tantra S'rl Sadas•iva says 'Wine is Tara. the Saviour in liquid form (Dravamayl). It saves }lvas destroying dangers and disease, and grants both Enjoyment and Liberation. But wine if drunk in contravention of rule (Vidhi), destroys the intelligence, reputation, wealth and life of men. Even a Kaula who has received Abhi~eka an hundred times is to be deemed a Pas'u and without the pale of Kuladharma if he is addicted to excessive drinking.' In the KuHirJ;lava, S'iva says ' Oh My Beloved, he who kills animals for self· satisfaction in contravention of S'astric ordinance (Avidhanena) will dwell in a terrible Hell for as many days as there are hairs on the body of the animal.' These utterances of S'iva clearly show that He has nowhere ordained the free use of Pafica-makara by people in general. He has ordained Vlrltcara or Kulacara 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 Mahadevt, and S'iva has prescribed the Pafica-mak,ra 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 Sadhaka is made to taste the fleeting objective (Vi,aya) bliss (Ananda) of Pafica-makara so that, thus controlling his six enemies for the time being, he may have a notion of the Eternal Brahman-bliss (Brahmananda) : This momentary taste of eternal Brahman-bliss makes the Liberation-desiring S~dhaka eager for and industrious to gain it. But after the attainment of this natural (Sahaja) Brahman-bliss he no more longs for the five Makfras 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 SUkfllla·Dhyana. For this reason wine is called cause

SNTJtOt>UCTION !7

(K~raoa). In the Kularnava· Tantra, Shiva says,' Ananda is the Self (Rupa) of Brahman and that exists in the body. Wine is its revealer and is hence drunk by Yogis. Wine and flesh are taken with Brahmajfiana for the satisfaction of all Devas, and whoever partakes of them for self-gratification is a sinner.' That is Sadhakas do Sadhana with Paftca-ma­kara for the satisfaction of the Devatas whom they worship and the development of Brahmajfiana in their hearts ; but whoever takes them for his own enjoyment is doomed to a terrible hell as a great sinner. S'iva has also said in the Kularoava, 'One reaches heaven by the very things which may lead to Hell.' The fifth Makara, that is, sexual inter· course, is the root-cause of the creation of the world of jlvas. Ail Jivas, be they Devatas, men, beasts, birds, fish, insects or flies, are produced by the sexual union of their respective parents. In this world every malP- is an individualised (Vya~tlbhuta) aspect of Shiva, the Adipuru~a, and Caodi says, ' all females in all the worlds' are part of the Mahas'akti. The Kurma-Purana says, 'The Mahadevi is Herself One, present in many parts or rlivisions (Anekavibbagastha), beyond Maya, absolutely pure, Mahamaya, ls'vari, eternal, stainless (N irafijana), ancient, consciousness (Cinmayl), the First Puru,a (Adipuru~a) of all Puru,as.' The Gandharva-Tantra says, ' The male form (Pumso rupam) the female form~ and any other good form-all this is undoubtedly Her supreme form (Paramam · r(lpam).' 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 this aspect of Blissful (Anandamaya) union that the world is created, and for that reason men and all othe'r creatures ever seek happiness. The Bliss of the reproductive power of males and females manifests in their bodies only at the time of se.rual union. At this time ignorant men remain' intent only on gratifying their passion, bu'

38 HYMN TO KXL!

Sa.dhakas, possessed of the knowledge of Kula, then meditate on the Yoga-blissful (Yogananda} form (Mllrti} 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 I~tade­vata, do japa of it. In the Kalikulasarvasva, S'ri Sadas'iva says, 1 By doing Japa of Mantra and by adoration of Bhaga­vatl, the consort of S'iva, at times of sexual union, a man becomes, like S'uka, free from all sins.' In another place He says, 'The consort of S'iva should be worshipped by becoming S'iva.' True S'akti-sadhana consists in considering all girls and women, old and young, and of all castes, as the visible forms of e)ne's own I~tadevata and (according to one's means) worshipping them with clothes, ornaments and so forth ; or bowing to them as mothers with the l~tamantra in mind and not treating them with neglect or contempt under any circum­stance. In the Kaulavali· Tantra, S'iva says, ' One should make obeisance on seeing a young woman of a Kaula family. One should bow to 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 ill of, or do ill to, a woman and one should never strike her. All such acts prevent the attainment of Siddhi.'

At the present time a measnred use of wine, flesh and so forth and a thorough respect for woman as for the Devata are particularly seen in the civilized society of the West. Satisfied at this, the Mahadevi, who is the Queen of Queens, has granted to the people of the West the light of science and sovereignty over the whole world. S'rlmat Adinatha Mahakala has, in the 1 Karptlradi Stotra' called the Svarupa-Stotra, briefly described the Mantra, Yantra, Dhylna and Sadhana of S'rlmatl Dak\iiQa· Kalika who is Parabrahman (ParabrahmarUpiQi). This Sup. reme Tattva is hard to attain even by such Js'varas as Brahmf, Vifi!QU and Rudra. Mahlk~Ua Himself says, 'Neither Dhitf ~or IS'a nor Hari knows Thy Supreme Tattva.'

PRAYER 39

However, in accordance with the teachings of my Para rna­guru, Mahamahopadhyaya and most worshipful Ramananda Svaml Siddhantapaftdinana, the crest-gem of Tantrikas, now gathered to the feet of S'iva, I write this Svarupa commentary under the name of 'Vimalanandadayiul,' of this Karpurarli Stotra, in consonance with the views of Tantra and other S'astras.

PRAYER AT THE FEET OF S'Ri S'RI KILIKA

May thP. Maha-Devl who is calied Kalika, Because She is without beginning or end, Whose Body is imagined to be blue of colour, Because like the blue sky She pervades the World, A net because She is Cidghana ~ Sattvaguttamayi Who is imagined to be black Because She is colourless and above the coloured Guoas, Whose hair is dishevelled (Muktakes'i) Because though Herself changeless She binds infinite numbers

of Jivas by bonds of Maya, symbolized by Her dishevelled hair and because She makes liberated (Mukta) Brahma, Vi~Qll and Mahes'vara who are KeS'a,1

1 This is a play on the word Ghana which means mass and black Of

dark blue cloud. Cidghana is massive, compact, unmiAed, pure Conscious • ness (Cit). Again She is NirguQa and stainless but is also Meghadgt (cloud-bodied) because through Adhyasa of the three GuQas She appears varicoloured just as a cloud in itself colourless appears white, blue, and so forth by contact with the sun's rays. So DevJ-PuriQa says,' Just as the uniform cloud apl)ears as of many colours, so does She too through the instrumentality of the GuQas.'

1 Kes'a=K+A+Is'a. And K=Brahml, A=\'ifiQU, aud ls'a-Rudra: The Niruttara· Tantra says, 'Kill who is Aniruddha-saras'vatl, is tbe great desire-granting tree, the sole Cause of Enjoyment anc:l Liberation for Brahml, VifQU and MabeB'a.'

40 HYMN TO K!LI

Who is imagined as having the Sun, Moon and Fire as Her three eyes,

Because as the Virad, the \Vitness of the world past, present and future She sees everything,

Who is pictured as wearing the dead bodies of two boys as Her ear-ornaments,

Because as said in Agama and Nigama the childlike and unperturbed (Nirvikara) · ·sadhaka is very dear to Her, who being the sole Creatrix, Preserver and Destructress of infinite millions of VVorlds, has on Her Body the mark of the Yoni signifying creation, full and high breasts denoting preservation, and a terrible visage signifying the with­drawal of all things,

Who is said to have large teeth, and a lolling tongue and to hold in Her hand a cup made of human skull,

Because the Cinmayi Mahadevi drinks the wine of delusion arising from the Tamas Gul}.a of Her Sadhaka by means of Sattva-pradhana rajoguQa,1

Who is pictured as wearing a garland of severed heads, Because She is S'abdabrahman (S'abdabrahmarupiiJl} and the

heads are the fifLy letters, ·· Whose upper and lower right hands are seen to be making the

Abhaya and Vara Mudras, Because She both destroys the dangers, and grants the desires

of Sakama-Sadhakas, Whose upper left hand is depicted as wielding a swvrd,

1 White Teeth stand for the white Sattva Gul)a, the red Tousrue stands for the red Rajo-GuQa and Delusion is the Tamo-Gul)&. The meaning is, the Mahividya is represented with a lolling tongue bee&use She first destroys the Sidhaka's Tamo-GuQa by increasing his Rajo-GuQa, and large teeth. because by increasing his Sat tva GuQa and suppressing his Rajo­GuQa She grants him the state of NirguQa-Brahman. In the Dhyioa of Tari it is said, 'Qgr~tiri Herself destroys the Jad,a (unc:Oascious nature) of the three worlds by putting it in her skull·C!!P.'

PRAYER 41

Because She severs the bonds of illusion for the Ni~kama-Sadhaka,

Whose lower left hand is seen to hold a human head, Because She grants him Tattvajnana, Who is called Digambari (space-clad)

Because being Brahman (Brahmarupini) She is free from the covering of Maya 1 and unconcerned (Nirvikara),1

Who is pictured as having a waist-chain of human hands, Because h;J.nds are the principal instrument of work (Karma)

and at· the close of a Kalpa all jivas with their Karmas are merged in the Avidya S'akti of Mahamaya,

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

Because the Supreme State (Paramapada) and Svarupavastha or Mahadevi (one with S'iva) is Nirgul}a and changeless (Nirvikara),

Who is seen in Viparita-maithuna 1 with Mahakala,

Because at the beginning of a Kalpa She who is ever blissful (Nitylinandamayl), 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'ibhma),

Who is again said t6 live in the cremation ground,

Because when at t~e end of a Kalpa all things in the universe from Brahma 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 In the eighteenth century work of Kamaliikiinta called Siidhaka· ranjana it is said : ' Of the Nirakira-Brahman, understand, Maya to be the Akira' (Niriikira-brahmer ikiira dekha Maya). The Si.inya has no form until encircled by Miiyli.

1 Vikira is also' change'. She is then in Her changeless aspect. 1 Coition in which the woman assumes the dominant roll. S'akti is

active and S'iva is tho passive principle.

42 HYMN TO KiLt

the death of Jtvas She exists as the individual (Vya,ti) Jiv:itma 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'dkti,

Because She is, as Paramatma, in the gross and subtle bodies consisting of the three GuQ.as and twenty-four Tattvas,

Whose Bija ' Krim ',1 the Queen of Mantras is pure Sattva Gur;ta, and consciousness (Caitanyamayl) and grants both Enjoyment and Liberation,

Who is worshipped as Dak~ir;ta because She alone grants the full fruits of all forms of Upa5ana and Yajiia.

May She, this Mahadevi, who is Saccidanandarupir;tl and forgiveness itself, pardon all offences committed by me in the explanation of this Her Hymn.

S'ambhu with His five mouths is unable to relate Thy qualities. Pardon all my childishness. Be propitious. Guard my life, guard my repute and guard my wife, sons and

wealth. And at death grant me Liberation.

0 Mother of the World, obeisance.

S'RI VIMALXNANDA·S'VlMI

1 The S'viml also points out that the • Kr • sound in this Mantra is also to be found in the word Christ and in the Mussuhnan's Karim. See Miya Tantra Cb. vii for the Yavana-Bija.

I-IYMN TO KALI (KARPURADI-STOTRA)

VERSE 1

0 MoTHER 1 and Spouse of the Destroyer of the three cities,1

they who thrice recite 1 Thy B'lja • formed by omitting from Karprzra, the middle and last consonants and the vowels, but adding VlZmztktJZ and Bindu,6 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 their mouth, 0 Thou who art beauteous with beauty of a dark rain cloud.'

COMMENTARY

(INNER SENSE)

With respectful obeisance to the beauteous feet of S'l•tfmi Riima· nanda I write this Svarftpa-"Cydkya named the Grantor of Pure Bliss ( V itnaliLt~andadayit~i) .•

'Oh Mother' (Malak)

The root Ma=to measure, to which is added the suffix trch== Matr: that is, She who measures out or gives: She who grants enjoyment or Liberation according as the Sadhaka is desire-ridden or free from desires.

' Spouse of the Destroyer of the three cities '

The three cities are three bodies, gross, subtle, cau!>al. She is the S'akti of Him who grants Liberation from these bodies. As the

44 HYMN TO KiLl

Power-holder (S'aktimln) and His Power (S'akti) are one, it is She who is grantor of such Liberation. Kaivalya-Upani~ad says, 'From the Atma, the root, the bliss, looking on all alike who abides within the three cities, is born the multiple and various world and into Him these three cities are merged.'

• They who recite '

That is meditating on the same as being one with the Atma of the Sidhaka. Kalikii-S'ruti says, • One should always think of Atmi as Kali. Those who do, attain the fourfold Puru~iirtha whether directly desired or not.' Todala-Tantra (Ch. vi) says, ' Oh Devi, K grants Dharma, R grants Kama, I grants Artha and M grants Mok~a. Oh Beloved, the recital of these combined gives Nin·aQa Mok~a.'

• This (Btat)'

Thy Sattva saccidAnanda aspect denoted by the Bija 'Krirb '.

1 Triple (Trihkritang) '

That is the triple aspect Sattvika, Raja~ika, Timasika.

• BJja'

Denotes the aspect in which Thou art the Cause of the World. Although as Saccidanandarupini Thou art NirguQa when free of Mayi characterized by the Karma of Jivas and Kala, Thou becomest the seed in the creation of the world, what time Jivas must enjoy the fruit of their Karma. In the Devigitii, Devi says ' Then I who am Atmii, Cit, Parabrahman and called the "One " assume the Bija (seed) aspect through union with My own S'akti. The causal body of which I have aforetime spoken is Avyakta in which the world exists as seed (Bija) from which issues the subtle body.'

' Karpilram I

SaguQa·Brahman the Kalpaka or fashioner of the World.

''()mittiug therefrom 1

Omitting from MO.laprakrti composed of Sattva, Rajas, and Tamas Guoas the middle Rajas GuQa which is 0 and the last 'Iarnu

VERSE 1 45

Gm;ta which is M. It is thus composed of SattvagUJ;ta alone. The J ii1nasarhkalini· Tantra says, ' A is Sattvika, U is Rijasa, M is Tamasa. Prakrti i:; these three.'

1 Adding'

Powerful to give Nirva'(la Mok~a and by Maya to grant the desires of Sadhakas; and in whom the pure Sattvagui}a predominates. The Tantra Kalpadruma says, 'K on account of its brilliance is the Citkala,JiHina. 'Associated with the fiery letter (R) She is auspicious and full of all Tejas. As "I " She grants the desires of Sidhakas. As Bindu She grants Kaivalya.'

1 Beauty of dark clouds '

Thou who should be meditated upon as of a dark (Nila) colour because Thou art Cidakas·a and dost possess the compact TejAs S'uddhasattvaguiJa. In the Nirvana Prakarai}a of Yogavbi~ta it is said, 1 Because S'iva is Vyoma She is seen as black.' Tripurasara­samuccaya says, 1 As heing Liberation, She who is attained by devotion (Bhakti) should be meditated on as being like the sky itself (ree (rom clouds.'

NOTES

• The Divine Mother of the World in Her aspect as Dakfi'!a-kalikii that is the beneficent Grantor of NirtJU,a.

The Kalikahrda:ya says: '1 worship Kalr the Destructress of Kala the Shining One, who is the Brja Krrm who is Klft~ta who is beyond Kala and who is Dak~inakalika.' Gatzdharva-Tatllra says: 'Hrim, I bow to MahadevJ who is TurJ:ya and Brahman. He who remembers Her does not !1ink in the ocean of existence.' Candt: says: 'Oh Thou whose Body is pure ]'lliina who hast three divine eyes, who weareth tbe crescent moon, to Thee I bow for the attainment of all good.' (V)

1 Sakti of Mahes'a who destroyed the Asura named Tri~ura (Tri= three; Pura=city) along with his three cities in Heaven, Earth and the Nether regions (V).

1 Recite (Japanti}; utter repeatedly with mind fixed on the meaning of the Mantra (V). Lit, 'make Ja~a.' The word 'recite' is employed aa the nearest English equivalent, but is not accurate, in so far as in

46 HYMN TO KXU

m~nnsn Jni'a the action is purely mental, and in Japa of the next lower degree (Upiirhs'u) there is movement of the lips only, but no utterance.

'The 'seed' mantra. Brja is seed, the cause of the Mantra body (V). According to the Nityii.·Tantra, Mantras are of four kinds-Piflda, Kartarr, Brja and Mala according to the number of syllables, See as to Brja, A. Avalon's' Garland of Letters'.

• That is, Karpu1·ath, less the vowels a, u, a, and the consonants pa and ra m=Kr+ Viimakshr ('the left eye' or long vowel J), with the Nada· bi~td~t superimposed=Krfm which accompli~hes all desire (Tantrasiira), is Mt:mtraraja (S'yiimiirahasya-Tantra) (K.B.). Tantrariija says, 'letter Ka is Thy form.'

1 Siddhi, or success. Siddhi is that which is sought for (Slidhya) and is the result of sadhana, the traiuing of the higher psychical and spiritual faculties. It includes the eight great powers, A ']ima, Laghima. etc., the power of motion and suspension in ~pace, and others mentioned in tbe Skanda Puriina and other works. The Devl is Herself Mahasiddhi (Lalitiisahasraniima, v. 55).

'Dhvlintadharadhararucirucire. Just as dark clouds, by shedding nectar·like rain, cool the earth parched by the sun's rays, so too dost Thou, by shedding the nectar of Thy Grace, give immortality to Siidhakas tormented by the three forms of pain. (Adhyliltmka, Adhibhautika, Adhidaivika). The Rudrayamala says, ' Devl is Supreme S akti and delivers from all difficulties. She is dark with the refulgence of a million suns and is cooling lil<e a million moons.' (V).

1 Vimalinanda is also the name of the Commentator.

VERSE 2

0 MAHES'I,1 even should one of poor mind 1 at any time recite but once another doubled Bija of Thine, composed of lB"llna,• and Vllmas'ravava,• and Bindu; 1 then, 0 Thou who bast great and formidable ear-rings of arrow form,' who bearest on Thy head the crescent moon, such an one becomes all powerful,' having conquered even the Lord of Speech 1 and the \Vealth-Giver,• ar:d charmed countless youthful women with lotus-like eyes.10

COMMENTARY 'MaheS'i'

Possessor of the great Power of creating, preserving and withdrawing.

'At atry time' (Kaddcit)

Durgarima-SiddhantavagiS'a is of optmon that by the use of Kadachit it is meant that unlike other religious Karma which can be done only in a state of purity (~uci), J apa of the Mantra of Kali can be done at any time whether one is in a state of purity or not (S'auciiS'auca-kala). Here he says one should not give up the worship if 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.

• Recite' (Japati)

Meditate upon.

' Of dual aspect ' (D'Oand'Oam)

Having the dual R!pect of S'iva-S'akti. The T.:mtra-S'astra speaks of t be King of Mantras being generated by the union of S'iva and S'akti.

48 HYMN TO KXL!

• Another Bija' (Brjamanyat)

Thy causal ( KaraQa) aspect which is the Bija Hurh. In the Yamala it is said, 'It is with the double S'abdabija {which is Hiirh) that She awakens the mass of S'abda.'

'l11ana •

Is lS'vara. Kathopani!;;ad says, 'Puru!?a is the size of only a thumb. He is like smokeless fire, the lshana of what has been and will be. He is to·day and He is to-morrow. This is That.' Indu is immortality. VamaS'raval}a is the power of granting speech and of attracting forms {Rupa). The Tantrabhidana says, '0 is Bhairava, subtle, Sarasvati ••• attractor of forms.'

Who dost grant NirvaQa liberation. The MahanirvliQa-Tantra says, 'The forehead of Her who is Nitya, Rala1iira, Ariipa, and S'iva Himself is marked with the moon on account of immortality.'

' Dost bear the half-moon ' (Chandrard,/hac~ide) ' Earrings '

Whose earrings (things very dear) are formed of two Sadhakas who are like MaheS'vara and simple as boys; that is child-like simple Sadhakas who have true knowledge are dear to Her. In the VivekacOdamaQi it is said,' Just as a boy plays with toys heedless of hunger and other pain so the wise man plays happy, unattached a.nd selfless.' Such a Sadhaka attains all forms of knowledge and riches and can charm the whole world.

( Mahaghorabala-catamse)

There is however another reading given by Durgarama·Siddhanta· vagiS'a namely Mahaghorahalavatamse, that is whose earrings are formed of frightful arrows (Bina).

NOTES

1 Sakti or Mahes•a the Lord of even Brahma, Vipu and Rudra (V). The Det~J as ls'vad, (Ruler), of the Universe and Spouse of NirguQa Mahes'vara. ls'vara, according to the Lidga-PuriQa, when associated with Tamas, is Rudra the Destroyer; with Rojas, the One born from the .rolclu err, Brabmi ; and with Saliva, Vitou.

VERSE 2 49

1 Mandacetah who is not capable of devotion to thy lotus feet accord· ing to Commentator K.B.; for, as the BrahmiiQ.da-PuriiQa says, all sin is expiated by remembrance of the feet of the Supreme S'akti.

1 That is, H a. 'The 'left ear,' or long vowel a. • Nada-bindu-that is, H +u+m:.::..Hum Hum. He who makes Japa of

Hum is more praiseworthy than Deva or Asura (Vis'vasiira-Tantra) (K.B.) 1 Worn by KiilJ: reading Bana instead of Bala as to which see post. ' Vis'vasiira (K.B.). 1 Brhaspati, Guru of the Devas. • Dha1.,ada, i.e. Kubera, Lord of Wealth, King of the Yak,as; accord·

ing to one account the son, and, according to another, the grandson of Pulastya (see Muir, O.S., T. iv, 481, 488; v, 483; i, 492).

u That is, to them are given eloquence and learning, riches and beauty.

VERSE 3

0 KXLIKX, 0 auspicious Kalika 1 with dishevelled hair,• from the corners of whose mouth two streams of blood trickle,• they who recite another doubled BJja of Thine composed of ls~a: Vaist'fillnara, ~ V'llmanetra,' and the 1 ustrous Bindu/ destroy all their enemies, and bring under their subjection the three worlds.•

CoMMENTARY • Kaliktl •

Ka is Brahma, A is Ananta, La is Atma of the universe, I is subtle, Ka is Brahmii, A is Ananta. (Tantriibhidiina). Thus it is said that Mahiidevi is the subtle, beginningless and endless Atmii of of the universe. 'Thou who art Brahman without beginning or end.' In the Asitastotra in the Adbhutaramiiyar;ta S'ri Rama says, 'I bow to that Thine aspect which is Puru~a without beginning and end, the unmanifest Kutastha superior (to Thine aspect) as Prakrti, the Atma of the universe appearing in multiple and differing forms.'

[Durgariima-SiddhantavagiS'a derives the word Kalika asfollows:­He who dissolves (Kalayati) the world is (Kala or S'i-.·a). And She who shines (Divyati) that is plays (Kridati) with Him is Kalika Kala+ikan+ a= Kalika.]

' With dishevelled hair' (Vigalitacikure)

That is one who is free from all Vikaras such as the passion for arranging the hair and so forth.

'Streams of blood' ( Asradlz4r4)

This blood indicates (the red) Rajas Guoa. Mahldevi is without that for She is S'uddha-sattva-guQa.

'Recite' (Japati)

Meditate upon.

VERSE 3 51

Of dual aspect ( Dvandoam)

The Bija Hrirh is both S'iva and S'akti. In the Devigiti Mabadevi says, 'H is the gross body, R is the subtle body, I is the causal body. I am Hrirh the Turiya.'

']S'a •

Who is the aspect of subtle Bija.

• VaiS'odnara '

Which is full of Tejas.

• V timanetra '

That is, with Maya consisting of pure Sattva-Guoa.

'Indu'

This is, the S'akti which gives immortality.

' Three syllabled Dak~it)a '

Dak~?iQe is Dak:?iQ5. in the vocative, and the latter is the Saccidananda aspect which grants Kaivalya and is indicated, by the three-syllabled Mantra. Nirva1,1a-Tantra says, 1 The Sun's son (Death) is established in the south (Dak~?iQa). The name of Kali makes him flee in all directions with fear. Hence She is called Dak~?iQa in three worlds.' Kimakhya-Tantra says, 'Just as guerdon (Dak~?!Qa) given at the end of rite, causes it to be fruitful and gives Liberation, so this Devi grants the fruit of all Karma and hence She is called Dak$ina-Kali.' The same Tantra also says, • Puru!?a is on the right (Dak~?iQa) and S'akti on the left. The left conquers the right and becomes the grantor of great Liberation. Hence She is called Dak$iQakali in the three worlds-.

(DurgArama construes these words as follows: Dak$iQe tryak$are ati (by Sarhdhi tryak$are'ti) that is Dak~?iQc ati trrak$8re. As U pasargas can shift their position 'ati' has been placed in the ve.r~e after Tryakshare. Atitryakshare is the vocative of Atitryak$arl. Atitryak~ari means Atikrintah (Adhahkrtah or placed under) Tryak,arah (S'iva) yaya (by whom) She: that is, She who has placed S'iva under Her. The whole then means 1 Oh DakshiQa who dost stand on S'iva.' Tryak~ara literally means the three lettered one which is the Praoava (Orh) and is used for S'iva. The Mahimnastotra

52 HYMN TO KALI

(see ' Greatness of S'iva ' Ed. A. Avalon) calls S'iva • Om ' and another Stotra calls Him Tryak$aramaya.

The same commentator then says that there is a different reading for DakshiQe tryak~areti, namely, DakshiQe Kaliketi which he explains in two ways (a) DakshiQe Kalike'ti=Dakshir;te Kalike ati= Dakshir;te atikalike. The last word is the vocative of Atikalika which means Atikranta (SadrS'ikrita, 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 Dakshir;ta who hast the appearance of a bank of clouds' (b) Dak~ir;te Kaliketi = Dak$ine Kalike iti which means Oh Dak~ir;ta Kalikii. The word • iti' is Svaruparthaka that is simply indicates that She is addressed as Dak~ir;ta Kalika. Examples of the elision of 'I' after' E' in Samdhi are S'akuntaleti and Meghajale'pi Kaliketi.]

NOTES

1 The Devt. See MahanirviQa-Tantra, chap. xiii and chap. iv, verse 31 : 'At the dissolution of things it is Kala who will devour all, and by reason of this He is called Mahikiila; and since Thou devourest Mahii­kila Himself, it is Thou who art the supreme primorpial Kiilikii'.

Kalika is BrahmarU~JitJJ (V). • Vigalitacikure, as is the worshipped na~ika. See post. • Srkkadvandvasradharad'tla~adharavadane. Kill is so represented

as having devoured the flesh of the demons. The Miihiinirvll;)a· Tantra, chap. xiii, verse 9, says : ' As She devours all existence, as She chews all things existing with Her fierce teeth, therefore, a mass of blood is imagined to be the apparel of the Queen of the Devas.' Esoterically blood is Rajas GuQa.

• That is, Ha, as to which see Kimadhenu-Tantra, chap. ii; and Prll.nato~inl, 53 et seq.

1 Lord of Fire, whose Bija is Ra. ''Left eye,' or fourth vowel long J.

'Nada-bindu; the BJjais thusH +r+r+m=HrJthHrJth. In Svatantra­Tantra Ha ( V~oft'a) is said to denote manifestation; Ra ( Vahni) is involu­tion ; and I maintenance of the worlds.

• The earth, upper and nether worlds (see Vis'vaslra· Tantra and Phet­kiril;)i·Tantra). Tribhuvanam, that is Devas, Men, Nifgas and so forth in­habiting Svarga (Heaven), Mart31a (Earth) and Pat'il.la (Nether world) (V).

VERSE 4

0 DESTRUCTRESS of the sins of the three worlds, auspicious 1

Kalika, who in Thy upper lotus-like left hand boldest 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, 0 Mother with gaping mouth,11 who reciting Thy name, meditate in this way 6 upon the greatness of Thy mantra, possess the eight great powers' of the Three-Eyed One 1 in the palm of their hands.S'

COMMENTARY

'Sword' (Kr/Jiit}am) The sword is knowledge (Jiiana) by which the bonds of ignorance

of the desire-free Sadhaka are severed. See S'ivadharmottara.

·Severed head' (Chinna-mut}dam)

The human head is the seat of Tattvajfiii.Qa free of attachment.

' Terrible countenance ' ( Prakatita-radane)

Her white teeth indicative of the white self-manifesting Sattva­GuQa bite the red lolling tongue indicative of Rajas Gu1,.1a and suppress both Rajas and Tamas by Sattva.

' Precious Mantras ' ( Manu-'Oi-bhavam)

The three ' Krirh ' Bijas represent the Cidghana aspect of Devi, the two Hilm Bijas the Sattva-Gu1,.1a aspect and the two 'Hrim • Bijas the Rajah-pradhana-sattva-GuQa aspect.

[Durgarama-SiddhintavagiS'a explains this in the following different ways: (a) Manuvibhava=the Vibhava or Sarhpatti {precious po~ession) of Manus or Mantras. This precious possession is the

54 HYMN TO K!L!

name in the vocative case • DakshiQe Kalikc.' The meaning of the passage then is that those who recite Thy name DakshiQe Kalike, which is the precious possession of Mantras, and meditate on this Thine appearance pos~ess the Powers and so forth. (b) Manuvibhava is the Vibhava of the Manu that is the twenty-two syllabled Mantra of Kali. This possession is the name DakshiQii Kalika. (c) Manu· vibhava=Manu (Mantra) v'ibhava (Ghataka) of which (the Devi's body) is the body of which Mantra is the generator. The bodies of the Devatas are produced by their Mantras. The passage thus means that, they who recite Thy name DakshiQii Kalika and meditate on this Thine appearance generated by Mantra possess the virtues mentioned above.]

See last Verse. Ktllika ( Kalike)

• Three eyed one (Tryamba~a)'

[The same commentator (Durgariima) offers three explanations of the term Tryarhbaka used for S'iva (a) He who has three Arhbakas or eyes is Tryarhbaka, (b) He who has three Mothers or Arhblis is Tryarhbaka. The Kalikapural)a says, • As Hara is born of three Mothers He is known, even amongst Devas, by the title Tryarhbaka. (c) Touala-Tantra says • the Vic!ya Bhuvanes•vari is in Heaven, Earth, and the Nether world (Patiila). He who delights in the Devi as threefold in three places is called Tryarl1baka. He is with S'akti and is worshipped in all Tantras.')

NOTES

1 DakshiQ'i!i, the beneficent grantor of Nirua1Ja. (V) 'Khe~dga, the peculiar heavy sword with the blade curved at the tip

so named, used to behead the sacrificial animals. 1 The Devl is the destroyer of the wicked. 'The Devl is the dispeller of all fear, and makes with Her hand the

muclrif. The right upper hand makes the gesture of dispelling fear, or the gesture of assurance of safety lAbhayamudrli) and the right lower hand makes the gesture of granting boons (Varamuclrif). {V) The Sadhaka seeks fearlessness, which is the great gift of the Goddess, who is l1ha1apahlJ. • remover of fear.' • If thou art remembered in tirnee ol

VERSE 4 55

difficulty, Thou takest away all fear' (MirkaQdeya-Purlir,a). At the same time it is she who fills the ignorant with terror (Pas•uloka-bhayathkar·r)­that is, tho:;e devoid of the knowledge of non-duality, for 1 fear comes when there is duality • (Br. Up. 1·4·2, Lalita, v. 99).

1 Prakatita-vadane (see 1 Das•a-Mahavidya Upasanarahas31a,' by Prasanna-Kumiira-S'astrJ). Vimalananda reads Prakatitaradane, that is, with big protruding teeth. The Yoginr-Tantra says,' Supreme eternal, large-toothed, smeared with blood.' The Tarakalpa speaks of' Sy?lma of the colour of a new (freshly formed) cloud, with large breasts, terrible with protruding teeth. (V)

• As stated-that is, Krrm Kt·Jm Krrm Hum Ham Hrrm Hrrm which with Dak~itJe makes ten syllables.

' Siddhi-that is, A t}ima, Laghima, Garima, Pr'lJPti, Prakamya, 1s•itva, Vas•itva, Kamavasayitii the power of becoming small, great, heavy, light, etc., which are inherent in Is1vara, and are attainable by Yogis who become Is'vara and gain Ais•varya. By realization of the self, that Divine state which is the universal Self is manifested, as also the eight· fold manifestation of the Divine power.

1 Tryambaka or Siva. According to TarkiUamkiira's Commentary on MahanirviiQa· Tantra, Tryambaka means the father of the three De"Ca8, Brahmii, Vi!lQU, and Rudra. The Fgvidhana uses it as an equivalent of Mahadeva. The MahanirviiQa-Tantra says: 1 As She surveys the entire 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 Icchii, Kriya, Jttuna and other S aktis (see the ;;atcakranirupaQa of Piirl)inaQda.g vii.ml) 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, etc.) are enjoyed' (Commentary of Sures'varacarya on tenth Sloka of Dakfinamurti Stotra).

--

VERSE 5

0 MoTHER, they who recite Thy charming BJja, composed of the first of the group of letters,1 followed by Vahni,1 Rati,1 and beautified by V idhu, • thrice, the K urea BJja 1 twice, and there­after, 0 Smiling Face, the LajjlZ 6 BJja twice, followed by the two Thas,' they, 0 Spouse of the Destroyer of the Deva of Desire 1 contemplating Thy true form,9 become themselves the Deva of Love whose eyes are as beautiful as the petals of the lotus which Lakt'mi holds in Her playful dance.10

COMMENTARY

'Whoet~er' (Ye, ye)

Even the most sinful. The Kalikularahasya says, ' \Vhoever he be who remembers Durga with or without reverence is delivered from evil and attains the supreme end.'

'Recite' (Japanti)

Meditate upon.

'Thy Bija'

[DurgaramaSiddhiintavagiS'a calls it the nine syllabled Bija.]

First letter ( V argadyam) The aspect of Consciousness (Cinmayarupa) which 1s the

beginning of creation.

Placed on Vahni (Vahnisamstham)

Full of Tejas.

'Associated' (Vidhu-rati-lalitam)

That is cooling and beautiful.

VERSE 5

• Thrice ' (Trayam)

'That is the three aspects of Sat tva, Rajas, Tamas.

'Kurca'

Is S'abdabrahman.

'Lajja'

Is Brahman associated with Maya.

'Two Thas'

Svaha the revealing S'akti of Fire. ' Smiling face ' (Smitamukhi)

Because She is always blissful.

'Spouse of the Destroyer' (Smara-hara-mahile)

57

S'akti of S'iva who is the Destroyer of passionate Desire ; that is She destroys the lust, anger and so forth of Her Sadhakas.

1 Thy true form' (S1'lJarupam)

That which is not different (in essence) from Jiviitma. S'variipa is explained here as the Riipa of S'va, that is Atmii, meaning the Oneness of Paramatma and Jivatmii. 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 Kiilikii's Atmii and meditating on the S'iva-like Guru is Sadiis'iva Himself.' Yogini-Tantra says, 'He who thinks, even if it were for a moment, "I am Brahman" to him the Devi gives unending fruit. One's own body should always be thought of as the body of the I!;itadevatii. And so the whole world should be considered as Her body.'

[Durgiiriima explains Svariipa in the following ways : (a) The true form is that indicated in the previous or following verses. (b) It is that of the nine-syllabled Mantra. (c) It is that indicated by the letters composing the Mantra. For instance Varada-Tantra says that in 'Kriril ', K is Kiili, R is Brahmii, I is Mahiimiiyii, Niida is the Matrix of the universe and Bindu is the Dispeller of Sorrow. In • Hom', H is S'iva, 0 is Bhairava, Nada means the Supreme and Bindu is the Dispeller of Sorrow. In Hriril, H is S'iva, R is Prakfti,

sa HYMN TO KAL!

I is Mahll.mliyil, Nada the Generatrix by the Universe and Bindu the dispeller of pain. Contemplation on Mantras constituted of these lc:tters reveals their Caitanya. Japa of Mantra without knowing its Caitanya is useless.]

' Become themselves ' ( /{iimariljni bhat:anfi)

They acquire the power of assuming whatever forti' they desire and of charming the whole world with their beauty.

NOTES

1 That is, Ka. 1 De\•a of Fire, or Ra. 1 S'akti of Kama, God of love, or long I. • The moon, or Nitda-bit~du. The BJja is, therefore, K+r+J+m=

Krrth. • That is, Hum. • HrJm, literal meaning of Lajjll, is modesty. 1 Or Svaha, S'akti of Agni. The ma~Jtra is, then, Krrm, Krrm, Krrm,

Hum, Huth, HrJ1h, Hrrrli Svaha, or the nine-lettered Vidyll, or feminine mantra, which ends with StJiiha (see V1s'vasii.ra· Tantra).

1 Smarahara 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 Dew!, according to the Brahmavaivarta-Pur!Qa, restored Manmatha to life (see as to this Bhiiskarariya's Commentary on the Lalita, verse 34}.

'Svarupam, that is true form as described in the first and other verses (V).

•• Lale!imJ is associated with, holds, and stapds on the lotus, hence Her titles-Kamala., Padmi, Padma.laya., PadmadhiriQ! (see Lak,m!stotra in Tantrasara, p. 577, Rasik Mohan Chatterjee's edition). ·

VERSE 6

0 DEvl 1 of full breasts,' whose thro<Jt is adorned with a garland of heads, They who meditating• recite any one or two or three of Thy very secret and excel! i ng Bijas or all thereof' together with Thy name,' in the moonlike f::tce of all such the Devi of Speech 1 ever Wanders, and in their lotus-like eyes Kamala' ever plays.'

COMMENTARY

•ne,J' The self-manifest one.

• Full breasts 1 (Piuastanaclhyii)

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 1 (Mut)da-sragatiB'aya-lasat-katt#J

She who is S'a.bdabrahman consisting of 50 Letters. Niruttara­Tantra says, • She is adorned with a gariand of heads representing the 50 letters.' Kamadhenu· Tantra says, • In My throat is the wonderful Bija of 50 letters.' Agc~.in • I worship the Mother the source of the universe, S'abdabrahman itself, blissful.' Vis•vasiira says, • Blissful Brahman is adorned with S'abdabrahman and within the body is represented by all Mantras'.

• B'fja' Milrti (appearance) in the individual aspect as Prajfia, Taijasa,

and Visva and in the aggregate as Is•a, Sutra and Virad. Devigiti says • the causal self is Priijna, 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 (Vya9ti) aspect and the

second the aggregate (Sama9ti) aspect.

60 HYMN TO KALI

Byes (Netra)

Not to speak of themselves being wealthy, the sight of them gives wealth to others •• Bhairava Tantra says that Kamala and the Devi of speech never forsake them for three generations downwards.

NOTES

1 DevJ which comes from the root Div to shine, is the Shining One {V). 1 Piuastanadh;ye (see also Bhairavlstotra in Tantra-sara, p. 596).

The physical characteristics of the Dev1 in swelling breasts and hips are emblematic of Her great Motherhood, for She is Srrmata. See also as to the former, Durgii-Dh;yana in Devi-Puriil}a, which speaks of her large and rising breasts (Prno1mata-pa;yodharam) ; the Annapiirl}ii-Stava (V akfjoja­kumbhantari); Bhuvanes1varJ-Stotra (ifpivara-Bfanatatrm) ; and the Saraswatl-Dh;yatta (Kucabharanamitamgrm). The Annapiirnii-Dh;yatta (Attnapradana-niratam stanabhara.namram) speaks of Her limbs as weighted by Her breasts. The Mahiibhagavata 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-dalanmadh;ya-pattabhandha-valitra;ya).

1 Bhava;yantah, that is, meditating on the naked, full-breasted, black form with dishevelled hair as stated in Her Dh;yana, and which is the Artha of the particular Mantra. The Bhutas•uddhi-Tantra says, 'A Mantra should be recited mentally meditating the while on the form of the DevJ denoted by it' (V).

'Any one of the aforesaid Bijas or the whole that is, the whole nine­lettered V id:va in full. Which according to the Kumarl-Tantra cited in Tantraratna is Krim, KrJm, Krrm, Hum, Hum, Hum, Hrrm, HrJm, Hrrm. S'yamarahas'ya quoting Kalika-S'ruti, says that the whole Vid;ya should be recited once, twice or thrice, or the whole mantra with 'DaktsifJe Kalike between the Bljas.' (K. B.) Thus, Krrm, KrJm, Kr'fm, Hum, Hum, Hr'fm, HrJm, DakfiifJe Kalike, KrJm, KrJm, KrJm, Hum, Hum, Hrlm, HrJm.

• Dak1i11e Kalika. • Sarasvati. The BhAradvAja-Smrtl says Sarasvatl is She who

ever resides in the tongue of all beings,· and who causes speech. 1 Lak,mi : for them is all learning, wealth, and prosperity (see

MahAnirva.~a-Tantra, Ullasa, vii, verse 50). • ID the other words they become rich and learned.

VERSE 7

0 MOTHER, even a dullard becomes a poet who meditates upon Thee raimented with space,1 three-eyed 1 Creatrix 1 of 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 corpse,• as Thy couch in the cremation-ground,' enjoyest Mahakala.'

COMMENTARY

'Dullard' (Jadacetah)

One whose mind is smitten with passion for the world.

'Poet' (Ka-oih)

A great j fiani.

' Meditates ' ( Dhyiiyan)

'Who in mental vision sees Thee who art SaccidanandarilpiQi.

' Whose loins ' ( Bahuprakarakrta-kanciparilasannitambiim)

At the end of each Kalpa all Jivas abandon their gross bodies, and existing in their subtle bodies in which their respective Karmas inhere, form part of the Avidyi which is in the causal body of the BrahmarilpiQi associated with Her own GilQiis (SvaguQa) until they are liberated at some future time after the commencement of the next Kalpa. Hence the girdle adorning the loins, lower belly and genera­tive organ of the Mahadevi virildrilpiQi, capable of producing children

' is fashioned of the arms and hands of dead Jivas. For these arms and hands were their principal instruments for the doing of work (Karma). The S'aktanandatarailJiQi says, 'With Karma is a Jiva born, with Karma he dies, and in the next body again that Karma is

62 HYMN TO KlLt

attached to him.' Devigita says, 'In Her at dissolution Jtvas and their Karmas are merged in undifferentiated mass, jul't as all which is done (Vyavahara) merges in dreamless sleep (Su~upti).' Again the Devi says, 'It is I who create the whole world and enter therein with PraQa, May&, Karma and so forth.'

'Raimented with space' (Dig-oastram)

Raiment is the covering of Maya. She is without that and above Maya.

• Three-eyed ' (Trit~aJ'andm)

Having knowledge of the three divisions of Time, past, present and future.

• Creatrix' (Vidhlitri)

She who at the beginning of the next Kalpa gives birth and enjoyment to Jivas according to their respective Samcita Karma.

• On the breast of a corpse' (S'aT:ahridi)

The corpse is NirguQa·Brahman. The couch is the s':lpport (Adhara). On NirguQa·Brahman as Thy Adhara. that i.s established in Thine own state (Pada) as Nirguoa·Brahman. Giiyatri·Tantra says, • By the word corpse is indicated Brahman as the dead body (Preta).' Gandharva-Tantra says Sadbiva is the couch on which lies the subtle Tripurasundari.

• In the cremation ground' (S'maS'anasthii)

The C'remation ground (S'mas•ana) i!: the great Ether (Mahlkiwa) in which all creatures are merged as corpses in the Great dissolution (Mahipralaya). In dissolution even the greatest of creatures are but corpses and hence it is a cremation ground.

• Dost enjoy Mahdkdla' ( Malzdkitla-surafa·prayuktam)

At the end of a Kalpa, there being no creation, She being inactive. and there being nought but supreme Brahman, She .being in­sept~.ratc from ParaS'iva, experiences Herself as unlimited (Akhal)da) Bliss.

VERSE 7 63

NOTES

1 The Devl is naked, as is S'iva, for, like Him, She is clothed with space, and is the great void itself (Mahas'unya).

1 Tri11ayanam. The Three eyes are Sun, Moon and Fire (V). Mah:Znirviina-Tatztra 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 denote these luminaries and elements, A. Avalon's' Serpent Power' and 'Studies in Mantra-Sastra '.

1 Vidhatrim, who provides Enjoyment and Liberation for all Jivas. (V).

• Nitamba, literally, buttocks but the girdle goes all round. Kill is represented as so girdled.

1 The corpse (Sava) represents Siva (V) because He is inactive whilst his Sakti it is who does everything. Savahrdi-that is, on the breast of S'iva (lliparftarati). The Devt is given the dominant position in her union with Her consort, because She is Karlri (actress), and He is Bhakta (unacting enjoyer). According to Samkhya, Puru.'ia is neither producer nor produced, but passive, and a looker-on upon the actions of Prakrti. It is not the Puru~a who is active in the creation of the world, but it is She who, in the light of His gaze, dances the world· dance. So Kubjika-Tantra says: 'Not Brahms, but Brahman!, creates: it is Vai!jnavl, not Vishnu, who protects; RudranT, not Rudra, who tal<es all things back. Their husbands are like dead bodies.' For in respect of power they are dependent on their S'a](ti. As to the Sadhana, see Prat;lato!$inl 622, Viparitaratau japtva nirvlff1aPaclatJfm tJrajet. Two corpses are sometimes pictured, the lower being the eternally quiescent S'iva, and the upper being the S'iva united with S'akti in creation. Similarly the Devr is represented as reclining on a couch made of five corpses, which ar~ the Mahapreta (see Bhairavayiimala, LalitA verEe 174, etc). The Mah7Jpretas, whose Bija is Hsau, are Sadas'h·a, Isana, Rudra, Vi~Qu, and Brahmi.

1 The site of certain forms of Tantrik Saclhana, such as Savasana MtHJdasana, etc., as to which the Phetkariut-Tantra Eays that it is an exc~llent place for Saclhatta. He who makes japa a number of times on a corpse in a cremation-ground attains all manner of success (Siddhi).'

' Paran:a-S'iva.

VERSE 8

THOSE who truly 1 meditate on Thee, the Spouse of Hara,' who art seated in 1 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' (Dhyayanti)

That is see with unperturbed mind.

'Spouse of Hara' (Hara'rJadhum)

Hara is He who removes (Harati) the threefold pains (Adhyit­mika, Adhibhautika, Adhidaivika) of Jivas. His spouse is S'akti, that is She who grants Liberation to Jivas and is SaccidinandariipiQi.'

• Hast entered' (Pra'rJi!}tam) Art established.

• Flaming' pyre (Prakatitacitayam)

Cit·S'akti On account of Her being self-manifested. CaQdi speaks of 'Her who pervades the whole universe as consciousness (Cit).'

'Fearful' (Ghoriibhih)

That is very powerful.

• Jackals' (S'i'rJiibhih)

That is Mahabhiitas which are auspicious (S'iva) before being made fivefold (Paiicikrta).

• Skulls and bones ' ( Mut;ulasthi-nikaraih)

The white colour of the skulls and bones indicates the white Sattva-gul)a. Hence associated with the Sattva and other Gur.tas of the Jivas dissolved in Mahipralaya.

VERSE 8 65

'B'Der youthful' ( Atiyuvatim)

That is She is always the same, fresh, unchanging, and un· wasting.

' Satisfied with enjoyment ' (Sat~tushtiim-uparisuratena)

She, after subduing Parama S'iva to Her will, has willingly enjoyment in the work of creation, preservation and dissolution. NirvaQa-Tantra says, 'The Varna (She who is on the left) is the Grantrix of Great Liberation after conquering the Dak~?iQa (S'iva who is on the right).' Gandharva-Tantra says, 'She who is the Sun, Moon, and Fire and half of Ha (S'iva) puts down the Puru!?a and enjoys him from above.' Niruttara-Tantra says, 'When NirguQa Kii.li becomes SaguQii. She is engaged in Viparitarati.' The Yoga· vii.si~?ta in the NirviiQa-PrakaraQa says, 'Natural unity is S'iva. Creation is (compared with it) unnatural.' That is the Mahadevi is NirguQa-Brahman in Her Svarupa aspect and the subversion of this Svarupa is the cause of creation.

'Nowhere' (K'Vacidapi na)

In no birth.

' Humiliated ' ( Paribhavah)

That is they are not subjected to birth, death, and rebirth and attain Nirv1iQa.

NOTES

1 Commentator K. B.: where param is said to mean 'rightly,' or meditation alone without japa.

1 Siva. • PrtWiftam, 'literally Entered'. 'Ati,uvatim. She is without childhood or old age. The Saradatilaka

says, ' Although Thou art primordial, Thy youth is ever fresh ', (V) 1 Santuftlim upansuratena, that is viparrtarati, or oiparJtavihara as

to which see note S of last s•loka. 1 Commentator K. B. : literally • They nowhere suffer KoacidaPi na),

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

VERSE 9

WHAT, indeed, 0 Mother,1 can we of so dull a mind say of Thee whose True Being' not even Dhafa,• lB'a,• or Hari • know? Yet, despite our dullness and ignorance, our devotion towards Thee makes us talk of Thee.• Therefore, 0 Dark Devi,' forgive this our folly. Anger towards ignorant creatures such as we, is not befitting Thee8 •

COMMENTARY 'Mother 1

Of us all including Brahmii1 Vi!?QU 1 and Rudra. In the Devi· Silkta1 Vi!?QU says, 'One, subtle, and unchanged, and yet many, Thou dost give birth to millions of worlds. Who am I ViglU 1 and who is the other S'iva and who are the Devas that we and they should be able to (fully) sing Thy praises ? I In the Ma~kaQdeya-PuraQa, Brabma says, ' When Vi!?QU,_ IS'vara and myself owe our appearance to Thee who has the power to {fitly) praise Thee ? ' In Vi!?Quyarnala, Vi$QU says to Devi ' Oh Mother, none know Thy supreme aspect. The heavenly ones therefore worship that gross {Sthilla) aspect of Thine in the form of Kali and the rest.' The Mahikila-samhita says, , • When Dhata was not, nor Vi$QU, nor Kila, when the five Bhiltas were not, then Thou the Cause wert alone as the Supreme Brahman, the Being of all that is.'

( Asite) • Unlimited '

She is not limited by the Gut}as and is NirguQi.

NOTES

1 }1lts?lmi ; origin of the three worlds. • Paramam, or ' reality • (Commentator K. B).

VERSE 9

1 Dhata is Brahmil who dispenses the fruits of Karma. (V) • SiTJa. 1s•a: Rudra who wields the power of 1S'T)ara·hood. (V) 1 H ari : V i~nu who dispels the threefold sorrows of ]JTJas. (V)

67

1 Tathapi tTJadbhaktir mukharayati. Tathapi: still, despite our dullness and ignorance (V) TTJadbhaktih : inclin~tion to sing Thy praises (V). Mukhara,ati: impels to utter words in praise of Thee (V)

7 This is literal but According to V Asite=unlimited one. Mahllkala­samhita says, 'Unthinkable, unlimited, Sakti Itself, which is That on which all that is manifested rest~. beyond the Guf]as, free of the opposites (DTJandTJa) to be apprehended only through Budd hi: Thyself alone art Supreme Brahman.' (V)

1 As one does not become angry with animals (PaB'u or animal and ignorant men also called Pas'u) because they do wrong, so do not be angry with us. It is moreover, the part of the great to overlook the faults of their inferiors (Commentator. K. B.)

VERSE 10

IF by night,1 Thy devotee 1 unclothed, with dishevelled hair, recites whilst meditating on Thee,• Thy mantra,' when with his Sakti 6 youthful, full-breasted, and heavy-hipped, such an one makes all powers subject to h.im, and dwells on the earth ever• a seer.'

CoMMENTARY

'Laya Yoga'

Is here described in this and following verses. GheraQda-Sarh­hita says, 'One should become S'aktimaya by doing Yoni Mudra. One should be in Paramatma with sweet S'pigii.rarasa (love sentiment) and being Blissful (Anandamaya) should unite with Brahman.' The Gorak~a·Sarhhitii. says, 1 Raising the S'akti with the Jiva to the Lotus in the head one should become S'aktimaya and uniting with S'iva should think of all forms of happiness and enjoyment.' The Tantra­Kalpadruma says, ' One should meditate on Devi KuQdalini as I~tadevatii., ever youthful, of the age of sixteen, full-breasted, dark, subtle, appearing as creation and in the form of creation, maintenance and dissolution ($r~?ti-sthiti-layii.tmikii.).'

'Thy devotee' (Bkaktah)

Here the Divya Sadhaka who is a Yogin.

'By night (Naktam)'

That is, awaking in Brahmavidya which (though Light) is darkness for all ordinary creatures. The BhagavadgiU. says, ' The self-controlled man awakes in what is night to all creatures.'

1 Naked' ( Vivilsah)

That isJ stripped of the covering of Mayi: that is awakened.

VERSE 10 69

1 Dishe-velled hair' (Galitacikurah)

That is, with mind free from all restlessness. The word Cikura means both hair and restless.

1 Meditati11g' (Dhyayan)

On Thee as in enjoyment of Samarasya bliss with Paramas•iva . . 1 Enjoying' (Ratasaktam)

By doing Laya of (merging) the Jivatma in KuQdaliQi·S'akti, the ever-youthful, all-pervading Genetrix and Preserver ofall Jivas. The creative and nourishing function of KuQdaliQI is indicated by the epithets 'heavy-hipped' and ' full-breasted.'

NOTES

1 Naktam. At dead of night. The Phetkarii;ti-Tantra says,' By night, naked with dishevelled hair in union with S akti, by him is all Siddhi gained '. The Kalikrama says, ' The Pas•u devoted to his own A car a should recite his Mantra a lakh of times by day. The Vira or Div~a should recite it a lakh of times hy night.' Kubjika-Tantra says' Such as are in Pas•ubhiiva are but Pas•us. They should not touch a rosary nor recite Ma1:tra by night.' (V)

1 Bhaktah. 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 Kuliicara.' (V)

• Tvath dh~a~an. Mentally seeing Thee in his heart as ever in the Enjoyment of union with Mah'lJkala. (V)

~Thy Mantra is the aforesaid great .Mantra. (V) ' He is Ratasakta, the meaning of which is as follows : Sa mantram

japati ~ada sa s•obhanatigaprat31atigas•alin;v7J manoharit]~a~uvat;vll

s•akt~a saha maithunasakto bhavati. Whilst in union (Maithuna) the mind must be concentrated on Devi Kali and japa must be done of Her Mahamantra. The devotee should not think of aught else.

• So also Phetkl.riQI· Tantra (ch. x) says : ' Ratrau nagnah B'a~anas ca maithune ca tJ31avasthitah. AthatJa muktakeS'ash ca tena s31uh sarvvasiddha~ah. Stambhanam mohana-caiva vas•rkarat]atn eva ca.'

Here Athava means if the Sadhaka is without a Sakti; then recitation of mantra with dishevelled hair gives the same siddhi.

'KatJi which has not here the limited sense of' Poet.'

VERSE 11

0 SPOUSE of Hara,1 should (a SiZdhaka) daily • recite Thy mantra for the space of a year meditating the while 1 with knowledge of its meaning • .upon Thee intent • upon Thy union 8 with the great Mahakala, above whom Thou art,' then such a knower 1 has every pleasure that he wills upon the earth,' and holds all great powers 10 in the grasp of his lotus­like hands.

COMMENTARY

' Spouse of H ara ' ( H ara'Dadhu)

Charmer of MahAkala.

'Mentally recite' (Vicintya japati)

The Kaulivali says that mental (Mii.nasa) Japa is a hundred times more efficacious than verbal (Vacika) J apa.

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 the Artha of Mantra, the Caitanya of Mantra, and Yoni·mudra is without success (Siddhi) even if he do J apa of the Mantra a million times.

' Unperturbed mind ' (Susthibhuya)

The l{ulirQava·Tantra thus enjoins: 'Beloved when doing Japa of a Mantra one should be calm, pure, sparing in food, reverential, self-controlled, unaffected by the opposites (Dvandva), steady of mind, silent and self-disciplined.

'Meditating on Thee' (VicintyatfJim)

The Kaulivali· Tantra says, ' One should meditate upon the Spouse of S'iva before Japa and after meditation should again do

VERSE 11 71

Japa.' The Sadhaka who does Japa and meditation together soon attains success.

• Upon Him ' (Viparitam)

(The original is • Viparitah' in the first case and Durgirlima therefore makes it an adjective of the Sadhaka who he says unites with his S'akti in Viparita Maithuna. Vimalananda however reads it as Vlparitim in the second case makmg it an adjective of ' Thee ' (the Devi) who is the object of meditation,)

' Great Powers' ( Mahiisiddhini'Oahah)

Such as that by which is gained Salokya, Sirupya, Slyujya and NirvliQa forms of Liberation.

NOTES

1 Si'Oa. • Sada : Means 'always' here 'daily ' (K.B.) 'Vicint~a, that is, who has mentally thought of the letters of the

Bija and their meaning, which is mental japa (Manasa japa), defined in Narasirilha-PuriiQa (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 • • 'That is upon Var')a·samslhana or placing of the letters and their meaning and so forth.

1 Susthibha~a-that is, whose senses are not directed to any other object (Commentary, K.B.)

1 Atis·a~amahaklflasuratam. 'ViplJritllm (see B'loka 7, note 5.) 1 Vidvlln whose sole aim is Molqa. 1 Literally' wandering freely on Earth' (Commentary, K.B.)

11 Siddhi (see ante, p. 46.) .

VERSE 12

0 MoTHER, Thou givc:.st birth to and protectest the world, and at the time of dissolution dost withdraw to Thyself 1 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,• and all other beings and things.' Ah Me! how, then, shall I praise Thy greatness ?

COMMENTARY

'Dost withdraw' (Samharati)

That is dost make the world lose itself in Thy Causal (KaraQa) body.

'Dhiitii'

She is the creative S'akti of Brahmii..

'Husband of S'ri' (S'ripatih)

She is the preservative S'akti of ViS'IJ.U whose spouse is S'ri or Lak~mi.

'MaheB'a'

She is the dissolving S'akti of Rudra.

• All things' (Samastam)

Thou art both the material and instrumental cause of the world. \he Triputi-Stotra says, ' Thou art Earth, Brahma, and Creatrix of the world. Thou art also Water, Vil?QU, 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

VERSE 12 73

and dissolution. The world being constituted of the three GuQas, BrahmS., Vi~Qu and Rudra are Her Vikrtis.'

NOTES

1 It is commonly said that She destroys but not so. DevaUL does not destroy (Na devo nas,akah). Man does. She takes back what She has put forth.

1 Vift.zu, husband of Lakfmi. 1 Siva. The Trimurti is, in fact, Her manifestation. ' Pra~ah sakalam api, that is, all moving and unmoving things

(Commentary, K.B.). For the Devi is Vis,variiPifJJ in the form of tile whole universe. She is the objective world, 'jadatmika' (Lalita, verse 90), as well as its Cause.

VERSE 13

0 MOTHER, people there are who worship many other Devas than Thyself.1 They are greatly ignorant, and know nothing of the high truth,1 (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),6 and who art worshipped by Hari, Hara, Virifici, and all other Devas.•

COMMENTARY

' Deluded ' ( Vimildhah)

That is, devoid of discrimination.

'Enlightened' (Vibudhaih)

The Bagali·Stotra says, ' Oh four-armed, four-headed, worshipful ParameS'vari, Oh Devi ArhbikS. who art ever worshipped with devotion by Kr~Qa, Oh ParameS'vari who art worshipped by the Lord of the daughter of Himilaya, grant beauty, Grant victory' a~d so forth.

• Adya •

Who art before and the beginning of the world.

• Union ' (Rati)

Which is Viparita as above described.

• Wine'

That is Rasa. NOTES

1 That is, thinking that other DetJas grant greater boons (Commentary, K.B.). Cf. also what S'amkaricirya says about the worship of other DetJas in fourth B'loka of the DetJ~aparltdha·ktamapana·stotra, and see Devlbhigavata (V. 19) (Hymn to Jagadambiki).

VERSE 13 75

1 Paramam, that is, Tattoam. • For he is a devotee (Bhakta) whose desire for Her is so great that he

cannot control but is controlled by it. 'A.tl;vll. 1 Rati-rasa-mahanantla-nirat'lJm. The Devt delights in creation, which

is the fruit of Her union with the Purufia (S'iva). 'Great Bliss,' for, as on the physical plane :vatlrupam paramiJnandam tan tziisti bhuoanatra:ve (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 KuQdalini) in the Sahasr'iira. Some read Rasikam for Niratath.

1 Vi~f}u, Sioa, and Brahmli. What, then, is the use of praying to Brahmli, Vi:st~u, and Siva when they themselves worship Her? (Com­mentary, K.B.). Cf. also Devlbhagavata,loc. cit. The Devi is Mother of all, from BrahmiJ to the lowliest worm (Abrahmctkhilajanani, Lalita 67).

VERSE 14

0 Ki\LI, spouse of Giris'a,• Thou art Earth, Water, Fire, Air and Ether.• Thou art alL Thou art one and beneficent.• What can be said in praise of Thee, 0 Mother? Of Thy mercy show Thy favour towards me, helpless as I am. By Thy grace may I never be reborn.•

COMMENTARY

'Kiili'

Dispeller of the fear Kala or Death.

'Thou art Earth' (Dharitri kiliilangshachirapi samiropi gaganam) GuptiirQava-Tantra says, 'Thou art Earth, Thou art Water,

Thou art Fire, Thou art the Air of the world, Thou art Ether, Thou art Mind as Manas, Aharhkara, Mahat {Buddhi) and Thou art Prakrti. Thou art also, Oh Mother, Atmii.. Thou art the Supreme. Nothing is greater than Thee. Oh Devi of terrible form showing Thy teeth may my sins be forgiven me.' The Triputii.-Stotra also says, ' Thou art the Adhii.ra-S'akti and the Adhira. Thou dost pervade the world and the world is in Thee.'

• One ' (Ekii)

Without a second.

' Beneficent ' (Kalyani)

Because She grants Nirvii.Qa Liberation to Jivas.

'Spouse of Girisha' (GiriS'aramani)

Spouse of S'iva. Or He who JS m the Giri or Kiita is GiriS'a that is Kiita~tha-Brahman ; His spouse or S'akti. Though changeless (Nirvikiri) Thou dost appear as the twenty·four Tattvas, namely,

VERSE 14 77

Earth and the rest through Thy Mii.yi. The Devisnkta of the ~g­Veda says, 'Thou who art one and many, subtle and the Vikiras (gross things) and giveth birth to millions of universes.'

'All' (Sakalam)

S'ruti says, 'Verily all this is Brahman'.

'Helpless' (Agatikam)

On account of liability to rebirth despite Sidhana.

NOTES

1 The Lord who inhabits the mountain, whereas, GirJs•a is Lord thereof.

1 LixigapuriiQa says, 'Devi becomes matter' (K,etra). She is K,etra­svarupa, that is, the field or matter which is known by the soul (K,etraj1fa). See Lalita Sahasraniima (fourth hundred) for the Brahman who creates the visible world Itself enters into it (Tat sr~tva tdd evanupravis•at.)

1 Kal,af}i. According to the Padma-Puriina, De'VJ is worshipped as Kal,'li.t}i in the Malaya Mountain.

' Bha'Vafn anu na bhuyan mama januh, that is, liberated. The S'yamarahasya reads Bhavam ananubha,at, using bhatJam as meaning duhkham (pain), arising from bha'Va (the world) (K. B.).

VERSE 15

HE, 0 Mah-=rkali,1 who in the cremation-ground, naked, and with disheve1led hair, intently' meditates upon Thee 1 and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akarzda flowers' with seed,' becomes without any effort a Lord of the earth.'

1 And' (Tu)

For Divya Sidhakas. 1 Mahtikcili '-

Or ParabrahmarupiQi.

COMMENTARY

• Cremation-ground' (S'maS'iinasthah)

The cremation-ground is Parabrahman into which in the great Dissolution (Mahii.pralaya) all beings go as· though corpses. 'In the cremation ground ' therefore, means devoted to Parabrahman.

'Naked' (Dikpatadharah)

That is, free from the covering of Miyi; whose Consciousness is untainted.

• Meditates on Thee' (Dhyananiratah)

That is, upon Thy Saccidii.nanda aspect. The Rudrayimala says, 1 He who follows the Kula path should do Japa of Mantra seek· ing protection from Devi ,who is Consciousness, Bliss and Source of knowledge, who is all Tattvas whose refulgence is that of millions of flashes of lightning.'

• Sunflowers' (Arkanam)

Flowers of feeling such as compassion, forgiveness and S,f forth which are functions of the Mind called the Sun in the Brahmarandhra. The Jiiinasamkalini-Tantra says, 'Oh Beloved, the mind is seated on the surface of the sun and life on that of the moon.' The

VERSE 15 79

Yijnavalkya-Sarhhitl. says, 'The Moon is known to be in the Idi and the sun in the Pingali (Nidi).

'Self-produced Bija' (Nijagalita'Oltyena)

This Bija is here the nectar which naturalJy flows from the thousand-petalled Lotus. The MahinirviQa·Tantra says, 'The Heart-Lotus should be offered for seat, the nectar (Amrta) shed from the Sahasrira for water to wash the feet, the mind as the offering (Arghya), Memory (Citta) is offered by way of flowers, and the vital airs (PraQa) as and by way of incense.' Jiiinasarhkalini-Tantra says, ' Libation (Tarpana) to the Supreme Liberatrix should be made from out the vessel of the Moon and Arghya should be given from out the vessel of the Sun. Compassion, wisdom, and forgiveness are flowers as is also control of the senses. So too are charity (Dayii) and religious merit. Non-injury (Ahirhsa) to any being is an excellent flower. Bliss is a flower and so too is the worship of the Sadhaka. Whoever offers these ten flowers attains to the feet of the Liberatrix.' In this verse Savikalpasamadhiyoga is indicated.

NOTES

1 Mah'llkalJ, Sakti of Mahakala. 1 S"sthah : with undistracted mind. (V) 1 Tava dhyana·niratah, that is, Upon Thy form; (V) 'Arka=Sun flowers known as AkatJda (V) not the flower so called in

English. 1 Nija.galita-vrryet}a kusumath. Thus the offering is not only of the

flowers of the AkatJda plant, 31atah sadhakah dev31ai sva-vrr,a-mis•ri· tarkaPufliJaf'Ji samarpa;yati. Durgarama-Siddhantavagis'a cites the Mahi· kilasamhitii as saying that the sur;yapudJa should be offered in the same way with japa of the mulamantra (svavrr,amis•rita-sur:vaPudJat]i). The vrr;ya does not, refer to the sap of the plant. Nija refers to the sadhaka. 1 Along with, that is dipped in or that is spread over with.' Mahakala-samhitll says, 1 A Kaula-Sadhaka in the cremation-ground, naked, dishevelled and with tranquil mind, should offer a thollsand sun· flowers 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 PhetkiriQ!· Tantra says that wealth, strength, eloquence, intelligence, and the love of women (Sar'Oa1ofiitpriyah) is gained.

VERSE 16

0 KXLI,1 whoever' on Tuesday at midnight,' having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his S'akti• in the cremation-ground/ be­comes a great poet, a Lord of the earth, and ever goes mount­ed upon an elephant.6

COMMENTARY

'Kali'

Dispeller of the fear of Kala or Death.

1 Whoever'

Here a Divya Sadhaka.

1 Midday' ( Madhydhne)

At noon.

' Devotion ' ( Premnd)

That is Parabhakti.

' Offers ' ( Vitarati)

Merges in Thee, that is, attains Nirvikalpa·Samadhi. Patanjala· Siitra says that Nirvikalpa·Samidhi is attained by suppression of the Vrtti of mind.

'In the cremation-ground' (Citaydm)

In thee tiS Consciousness {Cit).

'Bija'

That is here nectar which issues on the enjoyment of the union of Kula·kundalinl and Paramawiva. The Gandharvamiliki·Tantra says, ' Oh beloved One, the Queen of Devas unites with Parawiva and

VERSE 16 St

in a moment, Oh Devi ParameS'vari, nectar is forthwith produced. That nectar, Oh Devi1 is like the juice of lac. With it, Oh, Mistress of the Devas, libation (TarpaJ.la) should be offered to the supreme Devati.'

' At home I (Grhe)

In the thousand petalled Lotus (Sahasrlra).

'Hair with its root 1 (Cikuram samillam)

The mind with its functions. It is such Sidhaka who gains both enjoyment and Liberation.

NOTES

1 Kalf is destroyer of Kala (V). 1 ' Whoever' is here a Vfra Sadhaka. 1 Madhyahne. Noon or (here) midnight, Kakarakatarahas:ya says,

1 Whoever naked and with dishevelled hair, on a Tuesday, at midnight, does Homa in the cremation-ground with hair, nails, seed and whatever adheres to the Sammarja'l'lf and offers them after having uttered the Mulamantra and recited Thy name a thousand times attracts to him the Lord of the Earth' (V).

• The offering is stated in the words grihe sammarjan-:y'/1. parigalita'bJ· jam hi chikurang samulang madh:yanhe vitarati chitayang kujadine. These words have received various interpretations, of which the two chief alternatives are given. Grhe is by some translated as 'at home,' in distinction from the cremation-ground to which, according to this rendering, the sltdhaka subsequently goes to make his offering. This, however, is said to be erroneous, as the slidhanll talces place not in the house but in the cremation-ground. Others (see Calcutta edition) translate it as the equivalent of grihinr, or wife. SammarjanJ is by them read to mean 'comb.' Parigalita is translated 'removed,' in the sense that the curling of the hair of the wife is' removed' or straightened with the comb. Bijam given either its primary meaning, or as the equivalent of orr:ya is said to mean kautil:yam, or curl of the hair. Cikuram is 'hair,' and samiilam qualifies it, meaning pulled out, taken off at the root. The meaning is, then, an offering is made of the wife's hair, the curls (kautil:yam) of which have been straightened out with the comb (sammrirjan:ya), and some of which has come off at the root (samiilam). The correct rendering, how-

. ever, is according to K, B, Saktislltlhaka1oh lrhe maithunasam"''

82 HYMN TO KILl

~oniUmgasamghar!iafJas,at s'aktiyompatitam vrryaliptam loma de'Oyal samarpitam bhavati. Grhe thus does not mean 'at home,' but manma· thagrihe. The hair is from the same. Sammiirjanr=Sis'na. Samiilam qualifies cikuram in the sense of ' come off at the root ' under the circum· stances stated. Parigalita is 'dropped '-referring to the vrrya.

According to Vimalananda, Grhe parigalita-vJryatit, is that produced by union with the Sadhaka's svas,akti or wife (V).

Of the words Grhe sathmarjanya parigalita-viryam cikuram samiilam the Commentator Durgiirama Siddii.ntavagis'a gives the two following alternative expressions : (a) Samm'iirjawya means with a comb with which the hair is put in order. Parigalitavrryam clzikuram means hair of which the Vrrya or crookedness has been removed. Grhe means in the wife : for it is said the wife is the home. The whole phrase then means Wife's hair, root and all, combed out straight with a comb or (b) Sammtir· janya parigalita-vlryam means Sukra produced by Sammarjatti here meaning Litiga of the Sadhaka ; 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 Vrrya is used by most in its literal sense, this is the gross meaning. The inner sense is given in the Svariipa-vyakhya which follows.

1 According to some, the offering is made on the built-up pyre, and, according to others, on the fire after the body bas been consumed. Cit'il, however, is really used as a synonym for the burning ground (Smas'ana). The Niruttara-Tantra (Ch. I) speaks of two Kinds of Smas,ana:

f!mas,linath dvividharh deva cita yonih PrallJrtitam.

'That is, he becomes a Raja, and has no longer to go on foot iike common folk.

VERSE 17

THE devotee 1 who, having placed before himself,' and meditated and again meditated 1 upon, the abode,t strewn with flowers,• of the Deva with the bow of flowers,• recites' Thy Mantra, Ah ! 1 he becomes on earth the Lord of Gandharvas,' and the ocean of the nectar of the flow of poesy,10 and is after death in Thy supreme abode.11

COMMENTARY

'Dtootee' CBhaktah)

The Sadhaka who is a Yogi on the Divya path.

• The Abode • (Kusumadhanusho mandiram)

The triangular Yoni Mandala in the Moladhira. Nirvih."Ja· Tantra says, ' In the triangle, the abode of Kama, the Linga is MaheS'vara.'

• With its own fto'Wers •

Adorned with the Svayarilbhu-linga which is compared to a Bower. Gorak!jia·Samhita says, ' He is truly wise who knows the supreme Tejas in the Yoni called Svayarilbhu-linga. Others are but beasts of burden.

1 Lord of Gandha~as' (Gandha~a-netzlpatih)

A great singer. It is said • there is nothing better than a song.'

1 Poesy' (Ka,it,amrta·lladi-nadinah)

He b~come$ like the great poet Kilidlsa,

84 HYMN TO KXL!

'Is great' (Prabhaoati)

He attains Nirvir,a on being united with Thee who are Saccidl· nandarupa. Kilrma-Purar,a says, Brahmaviidls have learnt in all Vedas and Vedantas the one, omnipresent, subtle (Kiitastha), immov· able, absolute, endless, undecaying Brahman, the sole supreme Ni~kala-Tattva higher than the highest, eternal, auspicious, wondrous.' Devigitii 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}. • That is, with intensity. Dh:va:van dh:va:van, repeatedly meditating (V). • Kusuma-dhanufio mandiram. The Deva with the bow of flowers

is Kama whose abode is the Madan'lfgl'ira. Tantrakalpadruma says,' He who recites the Mantra ten thousand times meditating on the flower­covered ·Yoni (SvaPufiPairakJrfJam) of Sakti, of a certainty charms all with his poesy.' SvaPufiPa is called Sva:vambhukusuma in Tantra-s,astra, Matrkabheda-Tantra says,' Oh Lady of Mahes•a Svapu~pa, which charms all is the ~tu which first appears in a married girl (V).

1 Svapu!iPairakrrt~am. The word svapufJpa=sva:vambhr~PufiPa-men­tioned in the Tantras. The word Pu!iPa has here, and in ordinary parlance, a figurative sense, as in English. For Pu!iPas'abdena atra rtur uc:vate, matrkabheda-tantra-pramlitJlinusaretJa attu~hayah kanyayah prathama eva rtur atra uc:vate. Tantrantar:e tu vivahita:va eva bala:va rtur atra vivak11itah. The S'yimarahasya reads 'suPu!iPa,' which literally means. pleasing fragrant flower, but which is possibly a misprint for svapushpa. The meaning of the passage is as follows : Sadhakah svas:va purobhiige S'aktim samsthapya tas:va rturudhirasiktlim :vonim avaloka:van san devrmantram japati.

'That is, Kama, the DetJa of Desire, whose bow and arrows are made of flowers.

'Japati. Recites ten thousand.times (V}. • Aho. • Ah' an exclamation of wonder (V). I Celestial spirits (deva:voni), who play and sing at the banquets of the

Devas. According to the Vi§t)u-PuriiQa, sons of Brahmi 'born imbibing melody.' The Sl'idhaka thus becomes a master of dance, music a~d sonr.

VERSE 1'7 BS

Gandaroa-s•retJ'fpatih. He becomes a great singer and a master of melody. The Sahasanka says, 'Haha is called a Gandharoa and singing also makes a Gandharoa ' (V) •

.. He becomes a Pandita in all literature. The Kall-Tantra, quoted in the Kallkalpalata., says that in strength he becomes like the wind, in wealth of gifts like lndra, and in the musical art like Tumburu (K.B.}-a .flfi, master of music and inventor of the tambur.

11 Paramapadalinah Prabhavati, that is, he attains niroat}a (K.B.). Prabhavati: becomes capable of creating and so forth on being

merged with Thy Supreme Feet (V). The word literally means • Excels.'

--

VERSE 18

HE who at night, when in union with his Sakti,1 meditates with centred mind 1 on Thee, 0 Mother with gently smiling face, as on the breast of the corpse-like S'iva, lying on a fifteen-angled yantra 3 deE.ply enlisted in sweet amorous play with Mahakala,• himself becomes the destroyer of the God of Love.•

• Mother' Uanani)

The Progenitrix.

• At night • (Naktam)

COMMENTARY

Midnight. Brihannila-Tantra says, • He who is intent on meditation at midnight or early dawn surely sees the supremely

· blissful aspect of De vi.'

• Meditates ' (Dhytiyet)

• On Thee as not different from the Sadhaka's own Atmi, who art Cidabhasa in his body as a Yantra.' Gandharva·Tantra says, • He who is in Advaitabhava, and thinks of the self as Devati in the hree forms of body thinks of Her nnd his Atml as one. He should

worship the Devi as 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 Nirguoa, unattached pure Atml of Tripuri as not being different from his own Atmi becomes one with Her.'

'Thu' (T114th)

That is, BrahmamayJ.

VERSE lS 81 'Smiling face' (Smera-'Vadantim)

Because She is ever blissful, being Bliss itself.

'On the breast ' (Mahitkalenocctiih)

On the breast of S'iva who is inactive like a cot'pse. 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, Jiiana, whilst at the same time remaining established in Her NirguQa-Brahman state.

' Fifteen-cornered seat ' (Tripanciire pithe)

This is the Sadhaka's own body conceived as the Yantra in which Avidyli is the encompassing circle, the eight-fold Prakrti consisting of Earth and so forth is the eight-petalled lotus, the five J iianendriya, the five Karmendriya, and five PriiQa are the five Triangles and the Bindu which is Consciousness reflected in Mayl composed of pure SattvaguQa is the adorning Bija. The Gandharva· Tantra says, 'The Cakramantramaya is the Devata's Supreme Body which is S'iva-s•akti.' The Bhagavadgita says, • Earth, Water, Fire, Air, Ether, Manas, Buddhi, Aharhkara, these Tattvas constitute my eightfold Pralqti.' Gandharva-Tantra says, 'The subtle body com· posed of uncompounded (Apaiicikrta) Bhilta and equipped with five PriiQas, Manas, Buddhi and ten Indriya is the vehicle for Enjoyment. U nbeginning and undefinable (Anirvacya) Avidya is the caus11l U pad hi. Know Atma to be different from the three-fold U padhi.'

'Deeply enlisted' (Madanarasalava1;1yaniratiim)

Always united in the reverse (Viparita) way with ParamaS'iva the SaguQabrahman. The Gandharva-Tantra says, 'When that Supreme S'akti by putting that Puru!?a down, of Her will appears as the universe then She becomes passionate. And then becoming Herself active the Devi rises upon Bhairava and enhances Her own bliss with waves of natural pleasure.'

'Himself also tnjoying' (Svayam api ratanandaniratah)

Enjoying the bliss of union in Laya with Paramiltmli by Yoni• mudri and becoming S'aktilnaya himself. The GheraQda-Samhiti says, • He should do Yoni-mudri and himself become S'aktimaya.

88 HYMN TO KXL!

He should move in Paramatma with the good S'rngirarasa. Becotn· ing Anandamaya he should be one with Brahman.'

' Destroyer of Kama ' (Smarahara)

The Advaita-sadhaka attains Kaivalya by being merged in Thee ·Who art Paramatmi:l..

NOTES

a Svayam api ratanandaniratah, oftwhich the meaning is as follows: flada sadhakah S'aktya saha maithunakriyasakto bhavati, tada sa ll'lokokta-dhyana-prakaranusareT}a devith dhyiJyati.

1 Samiisaktah, concentrated on Thee. 1 KAiikalpalatii says it is a kind of yantra (diagram). Tripii1£ciire pJthe. The Yantra. The Kiilf:-Tantra says, 'First

·draw a triangle. Outside it put another. Ne:x.t draw three triangles. In the centre draw the Baittdava-Cakra adorned with the MiJyiJ BJja. 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.

'Mahakalenoccair-madana-rasa-liiva'}ya-niratiith. Mahakiila is Paramas1iva {V). Madana-rasa-liivaf]ya-t~iratath refers to Vit>arrta· rali (V).

1,Smarahara. The destroyer of Kama is Siva Himself (V). That is, he becomes Siva Himself, who destroyed Smara the Det~a

of Love (Kiima), with Fire from His central eye, when the latter, by the excitation of desire (towards Pll.rvatl), sought to detract bitp. from his ~oga. 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 • who living in this world 1 freely make offering to Thee in worship 1 of the greatly 1 satisfying flesh, together with hair and bone,' of cats, camels, sheep,' buffaloes, goats, and men.10

COMMENTARY ' Oh Black one ' (Asita)

Asita means free from bondage. Sita means bound. Asiti is therefore ' not bound 1 or eternally liberated. The root So, means 'to bind.' AmarakoS'a gives the meaning of Sita as 'bound.'

'Wondrous' (Apurva)

Best.

'At every step' (Pratlpadam)

In succession, step by step.

'All Powers 1 (Sarvasiddhi)

The five Siddhis which are the five forms of Liberation. The S'ivagita says, • Salokya, Sarilpya, Sar~?ti, Sayujya and Kaiva.lya. Know these to be the five forms of liberation.'

• The flesh of' (Palalam)

These animals represent the Six Enemies (Ripu) or Vices which are specially characteristic of the following animals : The goat stands for Lust (Kama) • as lustful as a goat (Chhaga),' the buffalo, Anger

. (Krodba) • as angry as a buffalo (Mahi~a),' the cat, Greed (Lobha) • as greedy as a cat' (Marjara), the sheep, Delusion (Moha), • as stupid as a sheep ' (Me~a) the camel, Envy (Matsarya) • as envious as a camel' (U!jtra), Man, Pride (Mada) 'the Pride and arrosance of man ' (N ara).

90 HYMN TO KILl

The Anandii.kalpa says, 'Worship should be done by making offering of lust as goat, buffalo, and so forth '. Offering is made to Thee who art Cidrupa of lust and other vices as articles of offering

(U pacara) in worship wit,h the object of ridding oneself of them.

Brhannila· Tantra says,' In the fire of Atmii. which flames with the ghee (Havih) of Dharma and Adharma, I ever offer in Homa hy the Su~urhna

path, with the mind as ladle, all the functions of the senses-Svaha.'

'bt worship ' (Pujayiim)

In mental worship according to the manner prescribed.

• With hair and bone' (Loma, asthi)

That is the whole without omitting any part. Such Sadhakas attain the Salokya and other forms of liberation.

NOTES

1 Asita: That is Kiililca v. post. 1 Pratipadam. The S'yamarahasya-sarasamgraha reads pratidittam

(every day) (K.B.), which seem5 preferable, for, as K.B. says, the worship (Jiuja) is the general daily puja, upon which daily advancement in siddhi would follow.

1 Siddhi: success in work; accomplishment of all which is desired (V). • Sat, that is, sadhu (wise, good, pious). Satarh=Sadhak?inam (V). 1 That is, among men. 1 Puja:vam api (see note 2), attte.

Pujayam: Naimittika or. occasional worship (V). The force of the particle api is that the offering is not confined to special Sadhana but is made in ordinary worship also. (K.B.)

'Param (K.B.). 1 That is flesh and all. 1 Mai~am. The S'yiimarahasya-siirasamgraha gives also mau~am, of

rat's flesh. The FetkiiriQI· Tantra has both sheep and rat's flesh (K.B.). Syamarahasya says, 'To him who makes offering of the flesh of

cats, sheep, camels, and buffaloes togeLher with bone, hair and skin DilkfitJ'll is ever beneficial like a Mother.'

•• As to this human sacrifice, K. B. says that Kings alone, and not any other, are entitled to make human sacrifice, citing the Yiimala quoted in the Kalikalpalatii (Raja nm·avalith dadyan nanyopi parames'TJari). For inner sense see Svariipa-vyakhyii post.

VERSE 20

0 MoTHER, he who, being a controller of his passions,1 eats haVify'ZZnnam,' and, being proficient in meditation on Thy feet, rightly recites a Thy mantra a hundred thousand times by day, and he who afterwards • naked at night, when united with his Sakti,' rightly recites Thy great mantra another such hundred thousand times, becomes on earth like unto the Destroyer of Smara. •

COMMENTARY

'Naketl ' (Nagnah)

That is free from the covering of Maya; Nirvikara.

• Amorous play' (Nidhu'Ciana-'Ciitzodena)

That is enjoying the bliss of union between Atmi. and ParaS'akti. The Kulirr;tava·Tantra says, 'That is coition (Maithuna) in which there is the bliss arising from the union of Atma and ParaS'akti. Others are but Enjoyers of women.'

' Becomes ' ( Sydt)

That is, becomes liberated whilst yet living (Jtvanmukta) like S'iva.

NOTES

1 Vashr. The first part of this Sloka refers to PasotJlJC'ifra. 1 That is, one who has undertaken the Puras•caratJa'Urata, and eats

the pure form of f~d known as Ha'Uif:V'iltJnam (K.B.). Hewif:V'illl'anaratah: that is after the recitation (V).

' Makes japa {see ibid.). • P11rath: that is, when he has boon Abhifiltta into Vrrilclfra.

HYMN~TO K!LI

1 Naletam nagno nidhuvana-vinodena, the meaning of which is ylldll slldhakah Stakt:pll saha maithuna-kriyiisakto bhavati, tadll sa mantram japati.

1 Smarahara or Siva (see note 5 to Sloka 18, ante). The Tantra· kalpadruma says, ' He who eats H avif3!iinnam, who keeping Devf in mind recites the Mantra a hundred thousand times by day and is at night united with his Sakti becomes the Lor.d of the earth.' (V).

-

VERSE 21

0 MoTHER, this Hymn of Thine is the source from whence originates Thy mantra.1 It sings of Thy real self, and contains injunctions for the worship of Thy two lotus Feet. He who reads it at midnight or at time of worship • even his random talk • becomes the nectar juice of poesy.

COMMENTARY

'Thy real self' (Svarapakhyam)

Speaks of the Dhyana of both Thy gross and subtle aspects.

'Reads' (Patati)

That is recites aloud. The ViS'uddheS'vara-Tantra says, 'Ob Devi, the reading of a Hymn (Stotra) 'mentally, or the recitation of a Mantra loudly is as ineffectual as water in a broken jar.'

'Nectar of Poesy' (Prasarati kavitvamrtarasah)

He becomes full of the sweetness of Poesy. The Kilikula­sarvasva says, 'All whose difficulties and dangers are destroyed by a single reading, as it were flies in a flame. His speech flows like the Ganges full of prose and poetry.'

NOTES

1 Manusamuddhara11ajanuh-that is, cause of mantroddhlfra: fonna· tion of Mantra of Devl. The mantra is made known, and then impressed with the life and consciousness (caitan:va) of the siidhaka (mantra­caitan:va).

• Fujii. 1 That is, even his meaningless delirious talk, as in fever or madness,

otc. (K.B.).

VERSE 22

NUMBERS of women with large eyes, like those of the antelope,1

impatient for his love, ever follow him. Even the King be­comes subject to his control. He becomes like unto Kuvera 1

himself. An enemy fears him as if he were a prison. Living in continuous bliss 1 the devotee is liberated when yet living, and is never again reborn.'

Here ends the Hymn by S'rl Mahakala, entitled Karpu­t7ld istotra.

COMMENTARY

'Liberated' (Ji'Oanmukta)

And on death gets Videhamukti.

'No rebirth' (Muktah fJratijanuh)

He gets NirviiQa in Brahman. The Mah!kiila-sarhhitl says, 'Whoever constantly and with devotion reads this Hymn originating from Mahiikiila, is free fr.om danger, disease and death and in the end attains Kaivalya liberation.'

Here ends the Hymn named S'Dariljmsfotra of S'rimati Dak#tta·Kiilika by S'riman Mahifkala.

Here also ends its annotation and S't'aril/Ja"'Yikltyl entitled Vimalanavdadayinf.

NOTES

1 Kurat\ga, which has beautiful large eres, 1 J.,orcl of we!Llth.

VERSE 22 95

• Kelikala:;a, by the various entertaining acts (parihasadinli) of which there are sixty-four. The meaning here is that there is continuous bliss.

4 Kelikala:va ciratn jivanmuktah sa bhatJati ca bhaktah pratijanuh, The translation in the text reads prattjanuh to mean as K. B. says, Janmanivritti or cessation of birth. But Prattjanuh may also mean • birth after birth.' Accordir1g to this translation jitJanmukta would not refer to the state immediately preceding Kaival}•a but, as K.B. says, Jivadavastha1tubhutadet•at'a·siikt;iiikara·mukha in which case the trans· lation will be, He Jiving in continuous bliss obtains direct Experience of the Dwata and is reborn life after life as Her devotee. According to the translation adopted complete liber2.tion follows and 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.1

She who is S'Iividya, desirous of the welfare of Sildhakas, on the path of Liberation, to 'Vhom Hari and Hara 1 make obeisance.

May that Devi the Mother, who appears in the form of all things, bring forth benefits for all such as sing Her praises.

COLOPHON

Of this King of Hymns wherein Mahakala has described the true self of Kalika, the KarpGradya Hymn, untl\inted by worldly desire, which gives bliss to Devotees, the aforesaid Annotation containing its simple interpretation,. as well as the Svarilpavyakhya (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 him who reads it.

O:rir, TAT SAT, O:rir

1 The first Kala is Mahikala and the second is the produced Klila, 1 l3ra,luna. • Vi~QU aqd Rudra.

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PPblb'tUb•lttg

APPENDIX I

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APPENDIX n

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APPENDIX III

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ifiro 9• oRr• {o "''. lEt• I!'IT'ei• a•

IIR4l'o i&o a)~. ijo lltl• t=ru• ~f{o fuo

i!fiTo flo f'r~GT• "'r• ~. a• ftT o ift'o

!fifo ,. Brs· v· IJlqo ijo RTo Iii•

tfaiito Cfo l{o a• \' '{l'fio s• ~o ~Ei'o

l'lfo ifio ._.lito q~ • fuo :;i(o

P• o• ._. 'IT• 5'•· ill'• ~· llio

t4· ._. ~· ito .mo lfffT• ~· '!fil{o fil•• (Jo ffm• *• ~· ~· ~ar· ~· fir• a• flTIJ• ~)·

APPENDIX IV

~ s~~

~"l{T'ifll"'l{ 't•'\ li&qeffi:llq: \\, '1•'1, ~·~, ,.~, ,.~ ~

et'il'~Tf.~q: n~ ~i'lifii!(f~q\",, •':!., 'I 'I,,,'\,,,,,,'"

e:rm::, n~ ~;:l:l~liff(ljf.Ja;:~q:_ "'' a:rli(lj"r~a)~'l.. ,,, ~r~SJ't(f;~'i. 'In

e:rfu area T'l''i. 'IO\ ~ ,,, !JHTOJCI(f;~q:_

<r.itqfol~q_ ,., ilT{~~~ar ,,~

llif.R'i?:T{{~ll't. ,..,, it(v~~~ar ,,, "'

~&rqit:~~;:5fq:_ 'l'lo Ufi'(\filt)qfif~ ,,. ifil''ir~llra~ 't o't, ""'' ~lifef.~ifl' w5f'{ 'l•o, ,,,

lfit~,;T!JUO!I{ 'l't¥1 '1Yft 1 'l't" (l~~qa;q: 'too, ,,,, '1':!.\, ,,~

llfiTfw<Er5Rf: '"' 'lot., 'I'll'\ a":i!T;:a{'{ 'to'-\

11iTR>5 f.)q fif"l(l 'to'l, 'lo~ a;fiirf~liiTOi'i. '1•\, ,.~, ,."

liT~ I w6~~iil'i. ,.", 't\• (lfUCfi{i'q: '1•~, 'IH

1'6Tw1ifi'li: , '1'-\ (IJU{(~ll'. \ot:, ,.,, ,,,, ,, ...

'liTw1a~ '1,'-\, W,, 'IY\ ~ihroa;:51'{ , .. ifil'~i~C::~1I. '" f'f!lerea'Tsrq:_ 'I 'tot:

tr.ll<Jif(liE!'Il , '1'-\ f5i!JU13THI5•~: , .. 5qT{.)<Jit-q; 'I'll'\ e{f~UJ!'ifl{tl;::'l'U3P{ 'tV,, 'IY'-\

prllicr'l , H, , ',, ,, '~~', 'I'"'' ~ill1~ar ,.,, 't•V, 't't•, 't't'l, ,,'-\

,,,, n•, n", ,,~ ltiiil'iT(l~~'{ \", '1•~, ,,'\, 't'tY,

~!IUGJ't. ,,~, ,,, ,,., "~" \-.~~)qfir~ , .. -cfttt.~'l ,, ... , ,,. ltilwrcr~~ "'" ~{a;:!ii1I. ,,, 'IH, , '1'-\, , ... ,

~tnit~ lfOdtUiiOil'f~l'11ii:ptM: ~~~

~ ~ fit<tfurcr;:!llt 'I•'W, ,.,, ,,, l!')~tcrr fu8~t , .. ift~ffl?.llt 'I"W\ l!')f'l;:ficr•!l'l '\•"\, ,.,, ,.,, ,,, cm:~UGr'l , ... " {fi:TJtli''fl{ ,,. qrcrtrw({_ !Ill{ H\ ll!{lJHl\1151{ n ,, 'IY\

~nurrfR{tS~)q~a. "'' CIIJI!f'~lill<fl{ , . .., ~rRvftarSTIJ. 'I 'I~ C!Tf{'IB\f'l'~UJI{ 'l'l\ fl'ni'!ll{faf'{ '1¥¥ fcritlfi'l6J'Jtf0t: ,., .:~tllwa•stll, " .... , ,,, f'l~~"c'lHI•'ll{ "l• ""fil•'l1fif!itl, , .. P<f"c'leT{({i'lilt{ ,.,, ,,. Jl'~qfil~ct ,., r..~!!l'ffJlt'51{, ,, .... ~~~q~ffi' ,,~, n,, w' IU~eJI''fCfi''l'l{ 'I'W'W

. ~au~a•liiil. 'l•<t.,'l~'!1 ~I'QifiUJ: '\\'W ...

IUT'QiTifi'i{({~fifUJ I , . ..,, , ...... ~{CftlrSit{ ,.,, ,,. litllfilwe~crr ''' 'IH, n•, '1\",w' ~l{!{rfawlfit{ ,, 'l{flli~fffl'l''l. 'I'I'W Rl<ill1or '1\C:

'~trfil<ffurai'!llt{ ,.,, ,,, '1'1\, ,,, fl8ll1:1+if~{i{ ,., 'it{l qfif~a:. "" fu<4~~\'IT ,, .... , "~ '1Tqlfil~i{\'li'51'{ '\\\ fiRcrT~if'if~llil ,,, rn<fiot143~TIII'I{ ,., ~TJlTifi<f'if'{ ,., ijUI<JJQf<f~a_ 'I•'W 1£li'TiiT{t~~t{ "" q~ift<ii"'t!U: ,,, e~<rTI;fot!ilt{ ,., ~111!ii!'!fqli~ar ,,, ~lfi;:l\'hfirE!a:. 'I'W\

~llit'51{ ,., ~!ilr;:cr{'l, 'I'IC:

APPENDIX V

~

8flllif(: er~crifil tlf:, , o o 'ri'f o Ei o ~ o \ (; 8Aifuf~~ltitrrtH, , , • , ~r o a o

8liJIIT!t: ~:, , 0 ~I 'fioo ao "t-H

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am) 11 ~,arr <fiT~, , o"t, 'fiJJ{o ~-

"" cr~it ~~~~rforl ,,, fi'f~· ao epr crria¥fr-or, ,, ..,1 f&.tt. ~· e:r'l err 'l!lf.clei 1 , ........ 1 161 o 9 o

"" err u~i!iqr •, , "', ~ o a o

IN UiiiiT ~.n 51'111~, ,., 'fifo s• 81'1 \rrt 111"{1=~, ,,, , '"' , n

et(o¥fl'fij'Af: • , ""I '~"' o 6' o

e:r\if: mr a ~IIi, , ~, '"'' '~~· a· e:rtr..ff sr1ci\ ~~ , 'I(;, tlf • n er-f~~~~ JIIJf, , , ' ' II II

~'lt~f:;;rr, ,,,, 'li'\ifo 6• tr.a q~ ~l:lf f.c¥fr o , • , , lli'T •

etr8 'fflclt ~Cl , \ e, f.l~ o ff o

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81CI!(llA~6 '151, W't, 'lifo 9• efA(~ lfiJ~) ~~: 1 ,•'\ 1 ~· '!'\'• ,_,, efOlJlJJ e:rqf(~'lJ 1 , , 0 1 ~~ 0 (!' 0

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en

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e:r~t ~rfe 11ra:, , , \, 961'• 6'•

eyR'Jflii lfiTt616f~rii1 , • ', e • fa) •

amqri\~il ~~~ ""' Qi'lfo 6'• e:rm(lqa~fi\''Pi, ,,,, .~. If• ''

~il'rwi gurmm, ,~, enca ~uj ~t:il, H'\, 'IV\, 'liT• ~· a{J11i'~(t;i lt[Q~, , •"Y, a{~ffi'· ,,_,, eu~it"a~q{tf, n,, ~f{o fuo '1~-' 'I ... 81f'CIRIJT~q~wo, 'I oo, ~· '1·'1'\

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t ~~~r(: llfiT{UJ'Il''fTm, 'lo~, ~o ;ft'o ,_-y, ~vriil ~i:f¥(15~~. 'lo":t, ~0 ao ~-n -~~q~r~r. 'lo\t, 6~Tf¥r• 'l~

a ~IJT ~ll.f~llfT, 'l \ ":t, fiS• i:'fo

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lh't~~a ~ca. , ~'\. qq.

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