Tantras , ^ali vxlasaKallvi]asa

TANTRIK TEXTSEdited by ARTHUR AVALON

VOL. VI

KALIVIliASA TANTRAEDITED BY

JARVATI CHARANA TARKATlRTHA.

LU\ZAC & CO.

46, Great Russeel Street,

IJONDON.7

TANTKIK TEXTS

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TANTRIK TEXTS

Vol. I. TANTRABHIDHANA with ViJAN IGHAjVTTJ

and M U DRAN IGH AiVTU

.

Vol. II. S//A7GHAKRANIRUPAA'A of PWmandaSvfimi, with Commentary of Kahcharawa and notes by

Shangkara. PADUKAPANCH AKA, with Commen-

tary of Kalichara/?a. With these are notes from the Tika

of Vishvanatha on the Second Pa/ala of Kaivalya Kalika

Tantra.

Vol. III. PRAPANCHASARA TANTRA.

Vol. IV. KULACHUZ^AMATVI TANTRA.

Vol. V. KULARA^AVA TANTRA.

Vol. VI. KALIVI LASA TANTRA.

Vol. VII. TANTRARAJA TANTRA. (In the press).

WORKS ON TANTRA BY ARTHUR AVALON

TANTRA OF THE GREAT LIBERATION (MAHA-NIRVAjVA TANTRA). A Translation from the Sans-

krit, with Introduction and Commentary.

PRINCIPLES OF TANTRA (TANTRA-TATTVA)Vols. I and II.

WAVE OF BLISS (ANANDALAHA Ri).

GREATNESS OF SHIVA (MAHIMNA-STAVA).

THE SIX CENTRES AND THE SERPENT FORCE(S/ZATGHAKRANIROPATVA). (In the press),.

OCEAN OF KULA TANTRA (KULARA'AVATANTRA). (In preparation).

BY ARTHUR AND ELLEN AVALON

HYMNS TO THE GODDESS (from the Tantra and other

Shastra and Stotra of Shangkaracharyya).

TANTRIK TEXTS

EDITED BY

ARTHUR AVALON

VOL. VI

KALIVILASA TANTRA

EDITED BY

PARVATj CHARANA TARKATiRTHA.

LUZAC & CO.

46, Great Russell Street,

LONDON.'97

SLHIS

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PRINTED BY S. C. CHOWDIIURY.

MAHAMAYA YANTRA,

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INTRODUCTION.

The importance of this previously unpublished Tantraconsists in the fact that it belongs to what some call the

"prohibited" class : that is, those, who do not accept its. present

authority, allege it to belong to, and to have been operative in,

another and not in the present Kalpa. Those, who do not

accept this point of view, might probably say that this assign-

ment of Tantra to a previous Kalpa is a device wherebyrespect is shown to a particular Shastra without acceptance of

its controlling authority. In other words that where a Tantraof the present Kalpa and a Tantra of another Kalpa are at

variance, such variance represents different schools of practice in

the present Kalpa. In either view the Tantra is of interest

particularly as it deals with the vexed subject of the existence

or non-existence of Pashubhava in the Kaliyuga and the ritual

use of wine and so forth which it condemns.

The Mahfisiddhasfirasvata Tantra says "Kalivilasa and such

other Tantras are operative in Ashvakranta in the Kalakalpa."

The present Kalpa is known as the Svetavaraha Kalpa.

According to the former Tantra it has therefore no validity for

the present Kalpa. Why then, it may be asked, has Mahadevapromulgated in the present Kalpa a Tantra suited to another ?

The reply which is given in the Mahavishvasara Tantra is that

"All such Tantras belonging to other Kalpas as have beenrelated are intended for the confusion of unbelievers (PiW^iWas)and are in fact ineffectual in the present Kalpa."

Mahadeva in the Kulfir/mva says "Lest by knowing Kula-

dharma, the effect of which is visible, all men should get

liberated 1, I have in some places even spoken ill of Kulachara":

that is dicta applicable to other Vargas, Dvipas and Kalpas are

extant for delusion only. Let us then see what the differences

are which may be said to indicate two schools of Tantrik practice

one favouring and the other condemning the ritual use of wine

and so forth (Panchatattva).

It is common ground that the Panchatattva in their primary

(Mukhya) form are not for those who belong to Pashubhava.

I. The Devatrls are interested in the maintenance of creation. And so Patanjali says

that Ahangkara and Devata are inimical io ihe Yogi.

IXTKODUCTIOX.

According- to some there is no Divya or Vira Bhava in this Kali

ag"e in which there is Pashubhava only. The Mahanirvfi/va andRudrayamala (26th Pa/ala) are sometimes relied on for this 1

.

The Vriviatos/ritt'i cites a passage purporting" to come from the

M aha nirvana :

Divya-vira-mayo bhava// kalau nasti kadachana

Kevalang' pashu-bhavcna mantra siddhir bhavcnnr/wam

"In the Kali Age there is no Divya or Yirabhava. It is

only by the Pashubhava that men can attain Mantra Siddhi.

But the translation of the text of the former Tantra whichhas been published by me says (Ch. I. v. 54) that Pashubhavaand Divyabhava are forbidden (Pashu-bhava divyabhavausvayam eva nivaritau) and in the Rudrayamala the statement

is said not to be traced ; the 53rd Pa/ala of which however says

that "if Pashus deluded by Shastra (Shastramohita//) 2 desire

liberation they should adopt Yirahh&va and practise Yoga."The J nana Tantra quoted in the Brdiat-tantrasara howeverdoes say that in the Kaliyuga there is no Bhava superior to that

of Pashubhava ; that the drinking of wine is for the Satyayuga ;

and worship with Panchatattva is not for the Kaliyuga.

(Pashubhava-paro bhavo nasti nasti kalermata//). Similarly

the present Tantra (Kalivilasa) in Chapter YI says that Divya

bhava is for the Satya and Treta Yugas ; Yirabhava for the

Treta and Dvapann ugas ; and Pashubhava for the Kaliyuga.

In the last therefore there is to be no drinking" of wine. V. 24

says that Divya and Yira Bhava prescribe Panchtattva with

flesh, fish, Mudra and Parastri and V. 25 says that wine should

not be taken in Kaliyuga. The object then of this Tantra is to

establish for the Kaliyuga Pashubhava and its rules which pro-

hibit wine-drinking". It states the Arjuna, Bhima, Yuc\h\s/?//t\rn,

Rukmi^i, Draupadi, Dro;;a attained Siddhi by Pashubhava.

On the other hand there are those who deny that there is any

Pashubhava in the Kali age. Thus the Kular//ava says that in

this Yuga Devatas of all Acharas should be worshipped in

Yirabhava ; whether Shiva, Shakta, VabV///ava, Saura or GAwa-patya or followers of the Baudha, Pashupata or SangkhyaDarshanas.

1. S.j e lh>'. Raluisy.ipujapaddhati ; a work lnsed on the teacliine; of I'ar.dit JaganinohanaTarkalankara. Edited by his son J//anendraiK.tha Tantniratna where the suljjeet now dealt will)

is treated of.

2. That is only those deluded by Shastra tuke to the Pashubhava.

INTRODUCTION'.

Similarly it is disputed whether a Brahma//a should take

wine. The Kalikular//ava with scientific precision describes

wine as a mala of material substance. Alcohol is in fact the

product of a disruptive disintegrating process and is for this

reason said by those who are against its use to be productive of

harm. Kalikulanvava says "A Brama/^a, Y^sha\x\y& or Vaishyashould not drink wine." The Varahi Tantra says that a

Brahma/va should not follow the Panchatattva ritual. Theseand the like passages are sought to be explained by the state-

ment that these and the like prohibitory dicta apply to the case

of Anabhi^ikta Brahma//as. Thus when Niruttara Tantra says

"Brahma//a will drink wine but not the twice-born"; by Brahma//a

it is said, is meant not the ordinary Brahma/va (twice-born) but

the Abhb-//ikta Brahma//a. The Brahma^a who drinks winewithout AbhiV/eka is, it says, a great sinner. The passage in

Shrikrama namely vAmakamo brahma/vo hi madyam mawgsamna bhaloV/ayet' is interpreted as meaning that the Yami Brah-

ma//a should not take wine or flesh for sense-gratification only

which is the teaching of the Kaula Tantra or that the Anabhi-.9//ikta should not do so which is also common doctrine.

Again when Mahadeva in the Utpatti Tantra says "In the

Kaliyuga in every house men will lose their strength by drinking

wine" this is said to refer to persons devoid of Achara and to

mere useless drinking ( Yr/thapAna). The MahiV/amarclini Tantrasays "A Vira is a Siddhamantrin, Drinking of wine does not

make a Vira" (Siddhamantri bhaved viro naviro madyapanata//).

This is admitted. But it is denied that wine is thereby excluded,

for the passage goes on to say a Yira is one who is Abhi.sV^ikta.

When the NigamatantrasAra says "In Gaura and other countries

Siddhi can be obtained through Pashubhav'a," the statement

is said not to be applicable to the Kaliyuga. How, it is asked,

can the man lead the life of a Shastric Pashu in this age. Thusa good Pashu should not live under the rule of a Mlechchha.

Therefore it is said that Pashus cannot now get Siddhi in their

Bhfiva and should follow that of the Vira. Therefore Tara-rahasya says "There is no Pashu in Kali (Na pashushchakalau kvachit). Again a passage has been cited from the Muw/a-mala Tantra to prove that the Panchatattvas are not proper for

house-holders : as also the Yamakeshvara Tantra which recom-

mending Bhang is said to prohibit Sadhana with wine andMaithuna with woman in the Kali Vuga. This is denied ; the

reference to Bhang being taken to indicate the necessity of its

use before the Panchatattva. As regards house-holders it is

sufficient that they are AbhL^ikta in which case they belong to

Virabhava.

4 INTRODUCTION'.

Again the question is raised whether the worship with sub-stitutes is effectual such as cocoanut water.

TantrasAra says that where it is necessary to offer wine aBrahmaA-a should offer molasses or honey in a copper vessel.

Yogini Tantra says ginger with ^molasses. Ordinarily theDivya Sadhaka follows the inner (Abhyantari//a) Panchatattvaby Dhyana

; the Yira the primary (Mukhya) Panchatattva in

their literal sense; and the substitutes are for Pashubhava.

But Kalika Tantra denies the use of substitutes in this agesaying that milk, butter and honey were in use in the three first

ages : but in the present age men should worship with wine.This would follow from the view that there is no Pashubhava.This however is the point in issue and the opponents woulddeny that the Kali age is productive of the true Yira.

The author of the Rahasyapujapaddbati says of the doctrinein the ] nana Tantra that he "will drive it out of Bharatavanr//asend it to a different Dvipa and finally place it in a differ-

ent Kalpa." MahLr//amardini Tantra, he says, in the first

place states "in Kaliyuga in Bharatavan-//a' worship withPanchatattva is the best." This, it is said, shows that thedoctrine in J nana Tantra and the prohibitory dicta in Tara-pradipa and Meru Tantra do not apply to Brmratavar*r//a or

the Kaliyuga. Kamakhya Tantra next says " In this Jambu-dvipa in the Kali age a Brahma//a will never be a Pashu." Hethen pursues his argument at some length and with muchvigour.

I need not follow him as I intend here very shortly to -

indicate contending views on the question of the Panchatattvarites. I refer of course only to the Yamachara followers of theShakta Tantras. Adherents of other Schools will have noneof them. Thus LaW/midhara Commentor of the Anandalahariand follower of the Samayachara School which recognisesonly the so-called Shubhagamas says that the mind is soiled byeven the remembrance of such men : and that the Panchatattvarites in their literal form are followed only by Shudras of aninferior kind. It is sufficient to state these' various views in

order that the importance of the Tantra here published may beunderstood. P^or it is not otherwise of interest or value/ It

represents in short the adherents of the Pashubhava and its

Achara at least in the view of those who rely on its presentauthority. Its prohibition however against the use of wine,meat and so forth is to be generally recommended ; since abs-tention spells absence of abuse and acquirement of merit

INTRODUCTION.

whether the Tantra be of "another Kalpa" or not. The"delusion" which it is likely to produce in this respect need not

be harmful. Indeed it might with advantage and consistency

have gone in several matters further seeing that it purports

to recommend the Pashubhava.

The following is a short summary of this Tantra.

In the first Pa/ala the Devi asks what Tantra is suited to

all Jambudvipa in this age ; or according to one Ms " in the

Kali age." The Devi's question is answered by Sadyojfita one of

the five aspects of Shiva, Who commences by saying that the

Tantra is so called because it saves from the Sangsara. Shudrasare then forbidden to use the Pra//ava or Svaha. They may use

Nama// or Hring and the like. Shudras are declared disqualified

from performing Homa, worshipping the Shaligrama Shila andintercourse with a Brahmani. The reason which Shiva gives is

that otherwise all castes will become twice born. The second

Pa/ala in which the speaker is Shiva in Aghora aspect gives a

description of the Mantras which Shudras may use. Shudrasin doing Japa should substitute Kurcha and Maya Yijas for

Svaha (V. 20). V. 24 however says that in the Satyayuga a

Mantra with Pra/zava and Svaha was appropriate for a Shudra.In the third chapter the speaker is die Tatpuruj-//a Shiva. Hesays that a Shudra worshipping the Vidya approved in the

Kalivilvsa Tantra attains the state of a Yaishya. He is not

however Adhikari for the Pra//ava. He may use the fourteenth

vowel ( au ) in place of the Prawava. The Shudra who acci-

dentally hear a Mantra from the mouth of his Guru whichcontains Svaha and Pra//ava is reborn a pig though the Guruhimself incurs no sin. The speaker in the latter part of this

chapter is Shrideva Who gives His direction as to what shouldbe done in the event of the Guru dying after communicationof the the Mantra but before completing his instruc-

tions. The fourth Chapter in which the speaker is IshanaShiva says that the four castes including Shudras and thosebelow them should follow Pashvachara in the Kaliyuga. Divya-bhava and Virabhava are not for the Kaliyuga nor is Pura^/z-

chara//a for man is a slave to hunger, and sleep and for this rite

fasting and long devotions are necessary. Meat and wine shouldnot be taken.

A man should mentally recite his Mantra whether he be(bodily) pure or not, whether walking or at rest wherever hemay be. The Mantra for worshipping Shiva is in the case

of the twice-born "Om Shivaya nama/i" and for the Shudra

6 INTRODUCTION.

"Shivfiya nama//." The Shiva Mantra should first be learnt

from the Guru. Then on learning from him the Shakti Mantraman becomes Shiva-Shakti-maya. Without the grace of the Gurunothing can a attained. Without worshipping him no otherworship should be donea, for he is Brahm, Vlt/wu and all otherDevatas. The abovementioned statement as to the Bhavas is

repeated in the next Chapter in which Shiva as Umesha affirms

that Siddhi is to be attained by Pashubhava. In this Chaptera hundred names of Kali are given. The Stotra of a iooo namesis not for the Kaliyuga. By recitation a iooooo times of the

hundred names of KAli man attains Siddhi by Pashubhava. TheDevi next asks about the Trailokyamohana Kavacha of 22 letters.

Sadyojata replies and gives the Kavacha. It should not he saysbe given to the disciple of another, to one who is fallen, to acalumniator, to one who is not a devotee (Bhakta) of Hari norto one who is a devotee of Shiva. If Kali is worshipped with-

out this Kavacha then the fruit of Puja and Tapas is stolen byBhairava.

Chapter VI after mentioning the time for initiation says that

Divyabhava is for the Satya aud Treta Yugas, Virabhavafor Treta and Dvapara Yugas. The Panchatattva are^ for both

the above Bhavas. But Pashubhava is the only Bhava for the

Kali Yuga. Chapter VI also says (V. 12) "as is Divya so is

Yira there is no distinction between the two ;" and in these

Bhavas no Do^//a is incurred by taking the Panchatattva.

The Chapter ends with a verse which says the saying (Vachana)"Having drunk and drunk again, having fallen to the groundrising and drinking again man is liberated" is appropriate to

the Satya age alone ; or according to a passage quoted in the

Rahasyapuyapaddhati from Satya to the middle of Treta whichpossibly refers to a similar Verse in Chapter X post. If bythis statement this Tantra understands the quoted line to refer

to the drinking of material wine then inferiority is displayed.

The full verse which is given in the Kularnava with the context

in which it appears, as also common sense shows, that the pass-

age refers to yoga "drinking." Possibly this Tantra may refer to

this particular yoga. The meaning is not clear.

Chapter VII says that in the Kaliyuga Puja should be donein the ordinary way and not on a Yantra. The It///amantrashould be practised in Vais/r/zava Achara. This Chapter states

that Sambida may be consumed in the Kali age. This is of four

kinds according as its flowers are white, red, yellow and black.

The first is for Brahma//as. The second for K-sZ/attriyas and so

on. Even this should betaken sparingly. Worship on Shivalinga

INTRODUCTION.

is prescribed for Shudra. This Chapter says that the divulging

of secret worship destroys Siddhi. What was the necessity of

referring to the subject seeing that PashubhAva is enjoined is

not clear. The Chapter quotes the well known saying "Inwardly

Shakta etc.

Chapters VIII and IX deal with Pra//Ayama and Sangketa

(that is Devata) respectively. There is no Homa in the Kali

age. Shivapujfi grant fruit. Shiva, Durga and Kris/itm are all

one and the same.

Chapter X gives a hundred names of Bhubaneshvari

which should be repeated placing one's Shakti if initiated

on the left The Sadhaka has his mouth full of Pan. It

repeats the prohibition that wine should not be drunk in the

Kaliyuga. This Chapter and the next refer to Maithuna.

Wine and Maithuna with Parastri are not to be taken anddone. For Siddhi is prevented thereby. Chapters X and XIhowever seem to allow of connection with an initiated

Parastri subject to the condition that there is no Vindupata.

The prohibition against drinking in the Kaliyuga is repeated.

Chapter XI also gives a hundred names of Mahatripurasundari

and the next two Chapters the hundred names of Tara andBhairavi respectively. Chapter XIV which is very short

treats of the mode of worship in the Kaliyuga. Meditation should

be done on Kulakuntfalini. Pa/ala XV deals with Vashikaraz/tf

and it is curious to note therein a Mantra in a languagewhich is a mixture of Assamese and Eastern Bengali as spokenabout Chittagong. Chapters XV I and XVI I give a hundrednames of B again, and Matanggi respectively. Chapters XVIII—XXII treat of the Dhyana, Pfijfi and so forth of KArtikeya,

J ay A, Vijaya, Ga//esha, MahLr//asura, Lak.f/mii, Sarasvati andDurga. Chapter XIX deals with the worship of the Buffalo :

Chapter XX with that of Sarasvati and Durga. Chapter XXIspeaks of the Kalika Pura//a as describing the worship of

MahL?//amardini and then treats of the Mantra of MahLsV/amar-

dim ; Her weapons and the like, how they are held and whatthey signify. VV. 26-29 P ve ;i Dhyana of MahLsV/amardini.

Her vehicles (VAhana) are Shiva Who is the Mahadeva Preta,

Vis/i/m the lion, and Brahma, the red lotus. When there is

accession of desire (Kamakale) She is shown as being on the

Shiva-corpse (Shiva preta). Chapter XXII speaks of Her atten-

dants. In this Chapter there are some Mantras given in a

reversed form. Thus for Om Durge Durge the Mantras is givenas Rgedu rgedu Om. Chapters XXIII and XXIV which deal

with the birth of Krishtnx from Kali state that Kr/sAna was

s INTRODUCTION.

born as the son of Devi who was Gauri (fair complexioned) andturned black when excited by passion. V V 19-27 give a DhyAnaof KalikA. In Chapter XXIV Devi tells Kris/um that by drink-

ing the nectar from Her breasts Me though Nirguwa has becomeSaguwa. She says "Oh Son I am VindurupA and then Sagu/?a.

I am Adya the supreme DevatA of all Devas. The Chapter then

proceeds to an account of some Vijas. Chapters XXY-XXIXdeal with Vijas and their DhyAna at morning, midday, evening

viz, Kamavija (Kling Ch. XXV) iMAyAvija (Hring) and Rama-vija or Lak\r//mivija (Shring in Ch. XXVI) Kiirchchavija

(Hung in Ch. XXVI II) and Angktisha Vija (Krong in Ch.

XXV H I). V. 2i of Ch. XXVI I says that Yantra should not

be used in Kali age. In this Chapter XXVIII Kali says to

Kris/am Her son "after this day of Brahma You will become the

beloved of RfidhA Who will be born of My body." It says that

Brahma, \"\s/i/m Rudra, Ishvara and SadAshiva are five kinds

of Light and Kris/um is the Lord above them all. It then speaks

of Radhft and of Kris/was union with Her. Chapters XXIXand XXX deal with the mode of writing certain Vijas. Chapter

XXX also treats of the time for doing Bodhana of DurgA and

Chapter XXX of the Dhyana^r of Vijas. Chapters XXXII-XXXIV deal with Stotra, Kavacha, and the letters ; repeating

the prohibition of worship on Yantras in the Kaliyuga. Chapter

XXXI 1 1 says that Yantra is so called because it gives know-ledge of the Ko/zas of Vijas (i.e. place where Vijas are to be put)

and therefore fully saves the people. Chapter XXXIV gives

four hymns which came out of the mouths of Shiva. The last

Chapter (XXXV) of the Tantra gives a conversation between

Kali and Kr/<r//;/a before the latter went to Goloka. There are

five Nandas, five Kris/was, five RAdhAs and so forth in the

third or present Kalpa. The Vijas are given which Shiva

recites by His four mouths. This Chapter also states that

Purashchara/^a, Homa, Abhi^eka and Tarpa^a are prohibited

in the Kaliyuga.

In the preparation of this Text three manuscript have been

consulted—one belonging to the Asiatic Society of Bengal ;

the second to the Calcutta Sanskrit College, and the third to

the collection of the Hon'ble MahArAja Sir Prodyat KumarTagore to all of whom my thanks are due.

Srixa(;au.

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