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Hinduism: Hymn to Kali
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, Siva Himself. I make obeisance to Her who by Her Sakti of three
Guṇas 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, Siva Herself.
OM
Obeisance to the Supreme Devata.
Here follows an Introduction to the Vimalanandadayini Commentary on that
Lord of Hymns called the Karpūradi-Stotra to Srimad Dakṣiṇa-Kalika.
All-good and all-powerful ParameSvara is without beginning or end.
Though in Himself Nirguṇa He is the adhara of the three Guṇas. Though
Himself formless He creates, preserves and withdraws the world of
extended matter (Prapañca) by means of the avaraṇa and Vikṣepa-Saktis of
His own Maya which can make that possible which seems impossible. The
SvetaSvatara-Upaniṣad says that by meditation was seen the Sva-Sakti of
the Deva, who is the abode of all causes, associated with Kalatattva. In
the Niruttara-Tantra Siva speaks of the three-eyed corpse-like One,
Nirguṇa but also seat of Guṇas associated with Sakti. Though
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[paragraph continues] 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 Sastras call Him
adinatha, Mahakala, ParamaSiva and Paramabrahman. It is this unlimited,
undivided, beginning-less, 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, Kaṣṭha, Muhūrta, Yama, Day, Night, Pakṣa, Month, Season,
Half-year, Year, Yuga, Kalpa and so forth. It is He who divides Time
into Kala, Kaṣṭha and so forth, and as Vyaṣti is called by the name Kala,
and the rest. He is named ParamaSiva Mahakala when creating, preserving
and withdrawing the millions of worlds.
Apart from individual name and form, He exists as the Samaṣti of them
and the Endless Supreme Greatness (Paramomahan). Viṣṇu-Puraṇa 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 KaSyapa and Tapas. Mahakala is
omniscient since He is all pervading, dependent on none, and the atma of
ail. Kūrma-Puraṇa also 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. Kalamadhava cites
Viṣṇu-dharmottara as saying that He is called Kala because of his
dissolving (Kalanat) all beings, and He is ParameSvara because He is
Himself without beginning or end. Mahakala is Himself Nirguṇa and
Niṣkriya, but his Sakti makes the Sun and other heavenly lights rise,
stay and set.
It is by the Power of the Sakti 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 on death. In the Santiparva of Mahabharata,
Vedavyasa
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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, Viṣṇu and Rudra appear, stay and disappear through the Sakti of
Kala. None can escape Its operation. Viṣṇu-Saṁhita says that even those
Devas who create and withdraw the world are themselves withdrawn by Kala.
Kala or time is certainly then the stronger. Mahakala is called Mahakali
because He is one and the same and not different from His eternal Sakti.
It is She who is Mahavidya, Mahadevi, Mahamaya, and Parabrahmarūpiṇi. As
adinatha Mahakala is the first creator of the world so the Sakti 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 ArdhanariSvara Mūrti.
It was this Brahmavidya who (Yogini-Tantra, 10th Patala) at the
beginning of this Kalpa was heard as a bodyless voice from the sky by
Brahma, Viṣṇu, and MaheSvara, who were then told to perform Tapasya for
the acquisition of creative and other Saktis. It was this
Aniruddha-saraSvati who in the Satyayuga appeared in the Heavens before
Indra and other proud Devatas in the form of a brilliant Yakṣa, and
crushing the pride of the Devas Agni and Vayu, in the form of
all-beautiful Uma, taught Brahmatattva to Indra, the King of the Devas
(See Kenopaniṣad 11, 12).
This Kali again who is Parameṣtiguru and grants Kaivalya,
compassionating the sensuous and short-lived Jivas of the terrible
Kaliyuga revealed the Saṁbhavi-Vidya. This, which was taught in the form
of conversations between Devi and iSvara, had been during the three
preceding ages kept as concealed as a lady of high family from public
gaze. It contained three sets of sixty-four agamas each, which revealed
the path of Liberation for these Jivas. Though She is Herself eternal
and Saccidanandarūpiṇi, She at times out of
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compassion for Sadhakas assumes forms fitted for their Sadhana.
Similarly the Veda, agama and the rest though everlasting portions of
the Sabdabrahmarūpiṇi are only revealed to Sadhakas at different times
in the several Yugas.
When the Mahadevi who is Consciousness (Cinmayi) 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 Suṣuṁna
millions of universes (Brahmaṇḍa) and millions of Brahmas, Viṣṇus and
MaheSvaras in them. The Deva, greatly wondering in the Heart-Lotus of
Mahadevi, there saw the Mūrti of Sabdabrahman consisting of agamas,
Nigamas, and other Sastras (See Yogini-Tantra, 9th Patala). He saw that
of that Mūrti, agama was the Paramatma, the four Vedas with their Angas
were the Jivatma, the six systems of philosophy (DarSana) were the
senses, the Mahapuraṇas and Upapuraṇas were the gross body, the Smṛtis
were the hands and other limbs, and all other Sastras were the hairs of
that great Body. He also saw the fifty Matṛka (Letters) resplendent with
Tejas on the edges and petals of Her Heart-Lotus. Within the pericarp of
the Lotus of the Viradrūpiṇi He saw the agamas, brilliant as millions of
suns and moons, replete with all Dharma and Brahmajñana, powerful to
destroy all Maya, full of all Siddhis and Brahmanirvaṇa. By the grace of
Mahakali he fully mastered the Veda, Vedanta, Puraṇas, Smṛiti and all
other Sastra. Later, Brahma and Viṣṇu received this knowledge of agama
and Nigama from Him.
In the Satyayuga Brahma revealed the Smṛtis, Puraṇas and other Sastra to
the Devaṛṣis. In this way Brahmavidya 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 three twice-born castes, wearing the
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sacred thread, but not the Sūdra and other low castes were entitled to
worship according to the Veda, so in those three Yugas only Devaṛṣis,
Brahmaṛṣis and Rajaṛṣis, who had conquered their passions and knew
Advaita doctrine and Brahman, were entitled to the agama Sastra which
destroys all sense of difference caused by ignorance and grants
knowledge of Advaitatattva.
By Siva's command they kept it as secret in their heart as they would a
knowledge of their own mother's illicit love. By Upasana they became
liberated whilst yet living (Jivanmukta) and attained to Brahmanirvaṇa.
At that time the Upasana of the agama was unknown to Sadhakas devoted to
Karma. For this reason many people nowadays think the Tantra-Sastra to
be of recent origin. Probably all know that in the first three Yugas
Brahmaṇa boys, after investiture with the sacred thread, used to learn
the Karmakaṇda and Jñanakaṇda of the Veda orally from their preceptors.
The Veda was not then classified or reduced to writing. Towards the
close of the Dvaparayuga, Srikṛṣṇa-dvaipayana Maharṣi Vedavyasa divided
the Veda into four parts and reduced it to writing. 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 and is being
now similarly transmitted. Towards the end of the Dvaparayuga, and at
the beginning of the Kali age, merciful Siva impelled by compassion for
humanity bound in the toils of ignorance, divided the Tantra-Sastra,
which is unlimited knowledge, into three sets of sixty-four parts each,
according to the necessity of different Adhikaris, and then told them to
Gaṇapati and Kartikeya the two beloved sons of Parvati. They repeated
these Tantras to Ṛṣis of SiddhaSramas, and these last, in their turn,
told them to their own disciples. Of the Ṛṣis who knew agama the chief
was Dattatreya, an
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incarnation of Viṣṇu. At the beginning of the Kalpa the ancient
Brahmavidya contained in the agama appeared from out the Parameṣti-guru
who is Mahabrahmavidya and exists in man's heart unlimited and
imperishable. If Sadhana is done according to the instructions of a
Sadguru it becomes visible in the Sadhaka's heart. Upasana, in the
Vaidik form, predominated in the Satyayuga. In those days Brahmaṇas, and
other twice born castes, impelled by a desire for wealth, progeny and so
forth used to worship Indra, Agni, Vayu, Sūrya, Soma, Varuṇa and other
Devas presiding over particular Saktis of ParameSvara in whom all Saktis
reside. But desire-free Brahmaṛṣis and Mahaṛṣis did Sadhana of
Brahmavidya the full and perfect Sakti. And so we see in the tenth
Maṇdala (१२५) of the Ṛgveda-Saṁhita that Mahadevi appeared in the heart
of the daughter of Mahaṛṣi aṁbhṛṇi and so told the true nature of
Brahmavidya to Ṛṣis. This is the Devisūkta full of Advaitatattva, the
Hymn telling of the true nature of Brahma-vidya in the Veda. In the
Treta and other Yugas the Brahmaṇas and other twice-born devoted to the
Karmakaṇda used to perform Yajñas and so forth, according to the
SmritiSastras of Manu and others. But Brahmaṛṣi Vaṣiṣṭha (in Cinacara)
Rajaṛṣi ViSvamitra (see Gandharva-Tantra, First Patala), Videharaja
Janaka, Bhṛgurama the son of Jamadagni (see Kalikulasarvasva), Sri
Ramacandra and other high-souled men were worshippers of Brahmavidya the
full and perfect Sakti. Again in the Dvaparayuga, despite the existence
of Vaidik and Smarta cults, the Agnihotra Yajña and other rites used to
be performed according to the Puraṇas. But high-souled Srikriṣna the son
of Vasudeva (see Radha-Tantra, Devi Bhagavata and Mahabharata, AnuSasana
Parva, Ch. 14), the five Pandavas namely Yudhiṣthira and others (Virata
Parva, Ch. 6) the high-souled Rajaṛṣi Bhishma, the great Muni Vedavyasa,
high souled Sukadeva, Asita, Devala and Brahmaṛṣis such as Durvasa were
worshippers of
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[paragraph continues] Mahavidya the perfect Sakti. Of this the
Mahabharata and other books provide particular proofs. In the present
Kaliyuga also the ten Saṁskaras such as marriage and so forth of the
twice born, and the obsequial ceremonies such as Sraddha are performed
according to Vaidik ritual. Smṛti governs Candrayana and other matters
relating to aSrama and legal affairs such as inheritance. The autummal
Durgapūja and other Vratas are performed according to the Puraṇas. But
initiation, Upasana of Brahman with Sakti and various practices of Yoga
are done according to the ritual of the agama Sastra.
This latter is of three kinds according to the prevalence of the Guṇas
namely Tantra, Yamala and Damara. There are in all 192 agamas current,
namely 64 each in ASvakranta, Rathakranta, and Viṣnukranta. Many Tantras
were lost in Buddhist and Mahommedan times and the few which still
remain with Sadhakas in different parts of the country are not shown by
them to any but to their disciples, so that these also are about to be
lost. The late Rasika-Mohana-Chattopadhyaya, 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 iSvara says to Devi that the difference between
Vedas and Agamas is like that between Jiva and atma, that is between
Jiva covered with Avidya and iSvara who is full of Vidya. Indra and
other Devas who used to be worshipped as iSvaras in Yajñas held under
the Karmakaṇda or Saṁhita of the Vedas are, in Tantra-Sastra, worshipped
as the Presiding Devatas of the Dikpalini Sakti of Her who is all Saktis
(SarvaSakti-svarūpiṇi). The three iSvaras Brahma, Viṣṇu and Rudra of the
Vedas and Puraṇas are in Tantra-Sastra the presiding Devatas of the
creative, preservative, and dissolving Saktis of Mahadevi. As such they
are worshipped as the supports of the couch of the
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[paragraph continues] Mahadevi. She in the Devigita says that 'Brahma,
Viṣṇu, iSvara, SadaSiva are five Mahapreta at my Feet. They are
constituted of the five Bhūta and represent the five different elements
of matter.' 'I however' She says 'am unmanifested consciousness (Chit)
and in every way beyond them.'
Again the Veda says 'All this is verily Brahman.' Despite this Mahavakya,
various distinctions are made, such as those of caste, Adhikara of men
and women and so forth. So a male Brahmaṇa may say Vaidik Mantras but
not Brahmaṇa 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-Sastra 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 Kulakuṇdalini
who is Consciousness itself (Citsvarūpini). 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 Caṇdala, or even fallen from the mouth of a dog. The Vedas
and Smṛti say that the Caṇdala and other low castes are untouchable. On
touching them one must bathe, do Aghamarshana and so forth. But the
Tantra-Sastra says that even a Caṇdala, who has a knowledge of Kula
doctrine and Brahman, is superior to a Brahmaṇa who does not know
Brahman. The Tantra-Sastra again says that during the Cakra all castes
are equal. Since all are children of the one Mother of the World, no
distinctions should be made at the time of worshipping Her. It is on
this Tantrik authority that no caste distinctions are observed in the
matter of eating and so forth in the Virajakṣetra of Sri Sri Vimala Devi.
The
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[paragraph continues] Veda again prohibits the performance of Yajña or
worship after the taking of food. Tantra-Sastra however says that one
should not worship Kalika whilst suffering from hunger or thirst
otherwise She becomes angry. That is since Siva and Jiva are really one
it is futile to worship the Paramatma saying 'I offer Naivedya' when the
Jiva, who is one with It, is in want of food and drink. Smṛti again,
which explains Veda ordains that the Shalagrama stone which represents
Narayaṇa should not be touched or worshipped by any but Brahmaṇas. On
the other hand, the Tantra-Sastra ordains that the Banaliṅga
representation of the Brahman may be touched and worshipped not only by
Brahmaṇas but by Sūdras, Caṇdalas and women. In fact the Karmakaṇda of
Veda contains many such ordinances opposed to Brahman-knowledge. For
this reason Bhagavan Srikṛṣṇa has said in the Gita that the Vedas are
concerned with objects constituted of the three Guṇas (Triguṇaviṣaya)
and bids Arjuna to free himself of the Guṇas. He says the Veda contains
the Karmakaṇda but that he who seeks the Brahman-state above the Guṇas
should abandon the Karmakaṇda and perform Sadhana according to Sastra by
which Liberation is gained. In spite however of differences in worship
and practice both Veda and Tantra Sastras are one in holding that there
can be no Liberation without Tattvajñana. In the Nirvaṇa-Tantra Siva
says 'Oh Devi, there is no Liberation without Tattvajñana.' According to
Veda, a Sadhaka, in order to become fit for Nirvaṇa, 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, Sama, Dama and so
forth, and must long for Liberation. He then discusses (Vicara) and
ponders on the Mahavakya 'That thou art' (Tat tvam asi), and thus
realizing the unity of Paramatma and Jivatma, attains the knowledge 'He
I am' (So’ham).
p. 24
In Tantrik Upasana the Jñanakaṇda is mingled with the Karmakaṇda. The
Agama teaches the ignorant PaSu, steeped in dualism, Virabhava Sadhana
in which dualism and non-dualism are mingled. It thus endeavours to
raise them to the divine state of Jivanmuktas, the state of pure Monism.
Manu says 'Know dualists to be PaSus. Non-dualists are Brahmaṇas.'
Rudrayamala says that Virabhava is revealed for the development of Jñana.
After perfecting Jñana and attainment of Brahmasiddhi, the Sadhaka
becomes Devata in a pure state of Sattva. The Vedanta and philosophic
Sastras are replete with instructions and arguments touching
non-dualism. 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 Sūdra. 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-vaṣiṣtha (Ramayaṇa)
says that to the Muni who realizes non-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-Sastra 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
BhutaSuddhi, and therein merging the 24 Tattvas beginning with earth in
Paramatma and thinking of the Paramatma and Jivatma as one he meditates:
'He I am.' Gandharva-Tantra says that, after due obeisance to the Guru,
the wise Sadhaka should think 'He I am ' and thus unite Jivatma and
Paramatma. In all Sthūla-Dhyana of Mahavidyas, forming
p. 25
part of daily worship, Tantra-Sastra everywhere enjoins meditation on
the Mahadevi as not different from, but one with, the Sadhaka's atma.
The Kali-Tantra says that, after meditating as enjoined, the Sadhaka
should worship the Devi as atma. 'He I am' (So’ham). Kubjika-Tantra says
that the Sadhaka should think of his atma as one with Her. Nila-Tantra
in the Dhyana of Tara says that meditation should be done on one's own
atma as one with the Saviour-goddess (Tarini). In Gandharva-Tantra
Mahadevi says, as regards the 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 becomes
himself Her (Tanmaya). One should become Her by ever thinking 'She I am'
(Sa’ham). Again in the Kali-kula-sarvasva Siva 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 Sri Sadasiva.
Similarly Kularṇava Tantra says 'The body is the temple of Devata and
the Jima is Deva Sadasiva.' Let the Sadhaka give up his ignorance as the
offering (Nirmalya, which is thrown away) and worship with the thought
and feeling 'He I am.' It is not only at times of worship and so forth
that the Sadhaka is enjoined to meditate on Her who is Paramatma as one
with his own atma. Siva 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 Siva 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 Karaṇa
(wine) and the rest they should be offered to the Fire of Consciousness
in one's own heart, uttering the Mantra, and thinking that Kula-Kuṇdalini
extends to the tip of his tongue, let the Sadhaka say: 'The
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liquid shines. I am the Light. I am Brahman. She I am. I offer ahuti to
my own Self Svaha.' He who does Sadhana of the Mahavidya in Virachara
with such Advaitabhava attains by Her Grace to Divyabhava, and with the
thought 'I am Brahman' becomes liberated whilst living, and on death is
one with Mahadevi. In the Devigita Sri Sri Devi says 'He becomes Myself
because both are one.' Again the Mahanirvaṇa-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 Siva and Sakti,
can alone be worshipped with such non-dualism of feeling. Although
Tantrik worshippers are divided into five communities namely Sakta,
Saiva, Vaiṣṇava, Gaṇapatya, Saura the first alone are all Dvijas since
all worshippers of Savitri (Gayatri) the Mother of the Veda belong to
the Sakta community. The Matṛkabheda-Tantra says 'Savitri the Mother of
the Veda was born of the sweat of Kali's body. That Devi grants the
threefold fruit and is Sakti of Brahman.' Sadhakas belonging to the
other four communities worship their respective male Devatas associating
with them their Saktis. Thus the Saivas worship Siva under the names
Uma-MaheSvara, Siva-Durga, Kali Saṁkara, ArddhanariSvara and so forth.
The Vaiṣṇavas worship Viṣṇu under the names, Radha-Kṛṣṇa,
Lakṣmi-Narayaṇa, Sita-Rama, Sri-Hari and so forth. In the Nirvana-Tantra
Sri Kṛṣṇa says 'To those who do Japa of Radha first and then Kṛṣṇa to
such I, of a surety, grant a happy lot even now and here.' By uttering
the name Sita-Rama (Sita coming first) one utters the Tara of Mahadevi,
and for this reason it is also called Taraka-Brahma. The Sauras perform
their worship. with the Mantra 'Obeisance to Sri Sūrya accompanied by
the
p. 27
[paragraph continues] Sakti who reveals.' Moreover the Maya Bija (Hrim),
which is the Praṇava of Devi, is added to the Mūlamantra by every sect.
This clearly shows that all these five sects are directly or indirectly
worshippers of the Brahman who is Siva-Sakti (SivaSaktyatmaka) both in
his Nirguṇa and Saguṇa aspects. Kaivalyopaniṣad says 'By meditation on
the three-eyed, blue-throated serene Lord (Prabhu) ParameSvara, who is
without beginning, middle and end, who is one and pervades all things,
who is wonderful, Cidananda Itself, accompanied by Uma, the Muni goes to
the Source of all being (Bhūtayoni) to the Witness of all, who is beyond
all darkness.' Hence in the Tantra-Sastra, Siva has said that the
Siva-Sakti-Tattva is the cause of Tattvajñana and therefore Japa should
be done by a Mantra in which they are united. That is one attains
Tattvajñana, which is liberation, by worshipping Brahman as Mother and
Father. All Mantras being composed of Siva and Sakti one should meditate
on Siva-Sakti as being one. In the Tantra Sastra also Siva has said that
there is no difference between them who are inseparably connected (Avinabhavasaṁbandha).
He who is Siva is also Sakti and She who is Sakti is also Siva.
Fatherhood and Motherhood are merely distinctions of name. In reality
they stand for one and the same thing. The Tantra Sastra again says that
Sakti, MaheSvara, Brahman all denote the same Being. Male, female,
neuter are verbal and not real distinctions. Sakti, MaheSvara, Brahman;
all three denote the one eternal Mahavidya who is Saccidananda. Although
the Mahavidya is in truth Nirguṇa and eternal, She assumes various Mayik
forms, varying according to the Guṇas, 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 eternal, is
commonly said to he generated. In the Devyagama it is said: 'Mahamaya
who is Citrūpa and Parabrahmasvarūpini assumes by Her grace
p. 28
towards Sadhakas various forms.' We may meditate on Mahadevi 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 Sakti worship Brahman as Mother, for in the
world the mother-aspect alone of Her who is Brahman is fully manifested.
In the Yamala, Siva says:—'Devi may, My Beloved, be thought of as female
or male, or the Saccidanandarūpiṇi may be thought of as Niṣkala-Brahman.
But in truth She is neither a female, male, neuter being, nor an
inanimate thing. But like the term Kalpavalli (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 their respective mothers. Their 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 converts it into 10. Similarly when She who is
formless Brahman is joined to Her own Prakṛti, consisting of the three
Guṇas, spoken of in Sruti as 'the unborn one, red, black, and white,'
then She assumes for the fruition of the Sadhaka's desires ten different
forms (DaSamahavidya) whose variety is due to difference in the
proportions of the three Gunas. There are the ten Mahavidyas who are
Siva and Sakti (SivaSaktimayi). These ten forms are Kali and Tara, the
Mahavidya
p. 29
[paragraph continues] ṢodaSi, BhuvaneSvari, Bhairavi, Chinnamasta,
Dhūmavati, the Vidya Bagala, the Siddhavidya Mataṅgi, and Kamala. Some
Tantras mention eighteen Mahavidya, but these are forms of the ten with
slight variations. Of the ten Mahavidyas, Kali is
Suddha-sattva-guṇa-pradhana, Nirvikara, Nirguṇa-brahma-svarūpa-prakaSika.
It is this primordial form which alone directly gives Kaivalya. In
Yogini-Tantra Devi says 'Now see my form (Rūpa) which is Brahmananda and
supreme. Listen, this form is the supreme state (Paramadhama) in the
form of Kali. There is no Brahman-form higher than this.' In
Kamadhenu-Tantra Siva says 'In the void is Kali who grants Kaivalya'.
Tara is Sattva-guṇatmika and Tattvavidyadayini; ṢodaSi (Mahatripura-sundari),
BhuvaneSvari and Chinnamasta are Rajah-pradhana and Sattva-guṇatmika and
hence they grant Gauṇamukti in the form of Heaven (Svarga) AiSvarya and
so forth. The forms of Dhūmavati, Bagala, Mataṅgi and Kamala are
Tamah-pradhana and hence their Sadhana is done in Ṣatkarma, such as
causing death to others and so forth. In short all the ten forms of
Mahadevi give Enjoyment and Liberation directly or indirectly.
The forms of the Mahavidya are divided into two groups namely the
Kalikula and Srikula. So Niruttara-Tantra says that 'Kali, Tara,
Raktakali, Bhuvana, Mardini, Triputa, Tvarita, Durga and Vidya
Pratyaṅgira belong to the Kalikula. And to the Srikula belong Sundari,
Bhairavi, Bala, Bagala, Kamala, Dhūmavati, Mataṅgi, Vidya, Svapnavati
and Mahavidya Madhumati. Of all the Siddhavidyas Dakṣina is, O my
beloved, the Cause (Prakṛti)'.
Kali-kula is for the worship of Jñanis in Divya and Virabhava, and
Sri-kula is for the worship of Karmins in Divya, Vira and PaSu-Bhavas.
The Tantra-Sastra gives an account of the Mantras, Yantras, mode of
worship and so forth for all the ten or eighteen Mahavidyas. But almost
all Tantrik writings hymn the greatness of, and give
p. 30
the highest place to, Kalika the first Mahavidya for the others are but
different forms of Brahmarūpiṇi Kalika. The Nigama-Kalpataru says 'Of
all castes the Brahmaṇa is the highest. Amongst all Sadhakas the Sakta
is the highest. Of Saktas he is the chief who does Japa of the
Kalimantra.' 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, Siva says 'This Vidya Kalika is
Maha-Maha-Brahma Vidya, through whom even the worst may attain Nirvaṇa.
Even Brahma, Viṣṇu, and MaheSvara are her worshippers. She who is Kali
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
ParameSvari, seven lakhs of Mahavidyas remain hidden. Of them all ṢodaSi
is said to be the most sublime. But Oh Devi, the Mother of the world,
Kalika is the mother even of Her.' Niruttara-Tantra says 'Without
knowledge of Sakti, Oh Devi, there is no nirvaṇa. That Sakti is Dakṣiṇa
Kali who is the own form of all Vidyas (Sarvavidyarūpiṇi).' 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 Marti which is composed
of these four. In the Vaidik system Sagnika (fire-maintaining) Brahmaṇas
achieved their ends by the offering of oblations to the seven lolling
tongues of fire named Kali, Karali, Manojava, Sulohita, Sudhūmravarṇa,
Sphuliṅgini and Devi ViSvaruci' (1st Saptaka, 2nd Khaṇda, 4th Sūtra). 1
Another important characteristic, of the Tantra-Sastra remains to be
mentioned. Although this Scripture is very liberal in matters of
practice and worship and does not recognize distinctions of caste and so
forth, it has yet repeatedly, enjoined Sadhakas to keep this acara
hidden from
p. 31
ignorant PaSus. Of Kaulas it says that 'they are at heart Saktas,
outwardly Saivas, and in gatherings Vaiṣṇavas'. 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, Siva says that only such men as are without dualism,
have controlled their passions and are devoted to Brahman are entitled
to this Sastra. '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 PaSus, to those who are insincere, or to men of
shallow knowledge.' For this reason Siva 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 but the
Sadguru. Hence the secret mysteries are unintelligible even to the
learned without the grace of the Guru. In the Kularṇava-Tantra, Siva
says 'There are many Gurus who know the Veda, the Sastras 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 Brahmamayi, whose desires are fully realized (Pūrṇakama)
is fond of offerings of blood, flesh and so forth. In the
Jñanasaṁkalini-Tantra, Siva says, 'Agni is the Deva of the twice born.
The Devata of Munis is in their hearts. Men of small intelligence
worship images.
p. 32
[paragraph continues] To the wise, Devata is everywhere.' That is Karmin
Brahmaṇas worship Agni as iSvara, Yogis see the Devata in their own
hearts, men of small intelligence (that is compared with the others)
worship the Devata 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 Adhikara to meditate on Sthūla forms in images and pictures
so that their wandering minds may be rested, and they may learn the true
aspects of Devata. Unfortunately however, ignorant men consider the
Sthūla form to be the true aspect of the Devata. In the Kularṇava-Tantra,
Siva says that some meditate on the Sthūla to still the mind, which,
when so stilled, can fix itself on the Sūkṣma. 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 Siva says 'Oh Lady of MaheSa. One should meditate on the
Formless (here used in the sense as opposed to forms of images, etc.)
along with the form. It is by constant practice, Oh Devi, that one
realizes the formless.'
Hence Sadhakas who desire Liberation should always think of the
Svarūpatattva of Brahmavidya-Kalika. Of this Svarūpa the Devi says in
Mahabhagavata: 'Those who long for Liberation should, in order to gain
freedom from the bonds of the body, meditate on that aspect (Rūpa) of
Mine which is the supreme Light (Jyotih), Sūkṣma, and Niṣkala, Nirguṇa,
the all-pervading unbeginning, non-dual sole Cause which is Saccidananda
Itself. This is the Svarūpa of the Devi which is beyond all mind and
speech.'
The Markaṇdeya-Puraṇa says, 'The Mahamaya is Niṣkala, Nirguṇa, endless,
undecaying, unthinkable, formless
p. 33
and both eternal (Nitya) and transient (Anitya)', that is, Mahamaya
Kalika is free from Kala (Maya) and free from Guṇas, without end,
imperishable, eternal, and not transient as is the world (Jagat),
formless, and hence, as such, is not the object of meditation. In the
Kūrma-Puraṇa, Viṣṇu in the form of a Tortoise says that the Supreme Devi
is Nirguṇa, pure, white, stainless, free from all duality and realizable
by the atma only. This state of Hers is attainable only by Jñana. In the
Kamada-Tantra Siva says '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, Viṣṇu in Viṣṇuloka, Rudra in Kailasa and
Sri Kṛṣṇa 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 Sthūla aspect is Maya-made (Mayamaya) and transient (Anitya).
For this reason Siva, in the Gandharva-Tantra, says, 'That aspect (Rūpa)
of the Devi which is the Supreme Bliss and the Great Cause of the worlds
neither appears nor disappears'. In the Kularṇava-Tantra, Siva says, '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 Svarūpa aspect of the Mahadevi who is Supreme Bliss is the
root-cause of this world of three Gunas. This aspect has no appearance
or disappearance and no growth or decay. 'It is self-manifest and
manifests all other objects. It is beyond the states of waking, dreams,
and sleep.
p. 34
[paragraph continues] 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 Saktis, though in Herself changeless (Nirvikara) creates (and the
like) the world by means of the eight Saktis, Brahmaṇi, Vaiṣṇavi,
MaheSvari and other Devatas, presiding as her creative and other Saktis.
For this reason in the Yantra of Mahadevi Kalika (see Kalikopaniṣad) the
Sadhaka worships the fifteen Saktis Kali and others in the fifteen
corners, the eight Saktis 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, Viṣṇu and others, at the four corners of
the Yantra, and the ten Dikpalas, Indra and others, in the ten
directions as being the rays of Kalika who is Herself a mass of pure
light (Tejoghana). The Mahadevi is worshipped as the Marti consisting of
Siva-Sakti (SivaSaktimaya) in the Bindu at the centre of the Yantra.
Although the agama-Sastra, which grants Advaitabhava and educes
Tattvajñana, has been revealed by all-merciful Sri Sri Bhairava and
Bhairavi, it is still unknown to a mass of people. Many in fact to-day
despise the Tantra because it contains Viracara and Kulacara, and some
even refuse to admit that it is a DharmaSastra at all. If they had read
the Tantra-Sastra 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,
p. 35
would certainly have admitted that this Sastra is the only means of
Liberation for the undisciplined, 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 Pañca-makara to be found in the
Tantra-Sastra. 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
adyaSakti possessed of all Saktis, and the invigorating Pañca-makara as
Sadhana suitable for the cure of the malady of Existence (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-Sastra does
not deserve to be blamed for prescribing the Pañca-makara for the
Liberation of Jivas suffering from the disease of worldly existence.
Siva has nowhere said that Sadhakas of Sakti 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
counselled various means for checking excesses in these matters, and He
has in particular controlled licence by making these acts part of the
worship of iSvara. It is the degraded conduct of a number of great PaSus
who
p. 36
pretend to be Sadhakas which is the cause of the public dislike for, and
hatred of, the Tantra-Sastra. In the Mahanirvaṇa-Tantra Sri SadaSiva
says 'Wine is Tara the Saviour in liquid form (Dravamayi). It saves
Jivas 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 Abhiṣeka an hundred times is to be deemed a PaSu and
without the pale of Kuladharma if he is addicted to excessive drinking.'
In the Kularṇava, Siva says 'Oh My Beloved, he who kills animals for
self-satisfaction in contravention of gastric 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 Siva clearly show that He has
nowhere ordained the free use of Pañca-makara by people in general. He
has ordained Viracara or Kulacara only for Sadhakas of the Nivṛtti path
who long for Liberation. Such Sadhakas, free from duality (Nirvikalpa)
as they are, wish to see the Saccidananda aspect of the Mahadevi, and
Siva has prescribed the Pañca-makara 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
(Viṣaya) bliss (ananda) of Pañca-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 Sadhaka eager for and
industrious to gain it. But after the attainment of this natural
(Sahaja) Brahman-bliss he no more longs for the five Makaras 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
Sūkṣma-Dhyana. For this reason wine is called cause
p. 37
[paragraph continues] (Karaṇa). In the Kularṇava-Tantra, Shiva says,
'ananda is the Self (Rūpa) of Brahman and that exists in the body. Wine
is its revealer and is hence drunk by Yogis. Wine and flesh are taken
with Brahmajñana for the satisfaction of all Devas, and whoever partakes
of them for self-gratification is a sinner.' That is Sadhakas do Sadhana
with Pañca-makara for the satisfaction of the Devatas whom they worship
and the development of Brahmajñana in their hearts; but whoever takes
them for his own enjoyment is doomed to a terrible hell as a great
sinner. Siva has also said in the Kularṇava, 'One reaches heaven by the
very things which may lead to Hell.' The fifth Makara, that is, sexual
intercourse, is the root-cause of the creation of the world of Jivas.
All 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 male is an individualised (Vyaṣtibhūta) aspect of Shiva, the
adipuruṣa, and Caṇdi says, 'all females in all the worlds' are part of
the MahaSakti. The Kūrma-Puraṇa says, 'The Mahadevi is Herself One,
present in many parts or divisions (Anekavibhagastha), beyond Maya,
absolutely pure, Mahamaya, ISvari, eternal, stainless (Nirañjana),
ancient, consciousness (Cinmayi), the First Puruṣa (adipuruṣa) of all
Puruṣas.' The Gandharva-Tantra says, 'The male form (Puṁso rūpam) the
female form, and any other good form—all this is undoubtedly Her supreme
form (Paramam rūpam).' One Brahman, becoming dual, appears as Siva and
Sakti, and that aspect in which there is union of Siva and Sakti 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 other creatures ever seek happiness. The Bliss of the
reproductive power of males and females manifests in their bodies only
at the time of sexual union. At this time ignorant men remain intent
only on gratifying their passion, but
p. 38
[paragraph continues] Sadhakas, possessed of the knowledge of Kula, then
meditate on the Yoga-blissful (Yogananda) form (Mūrti) of Siva and Sakti
present in the hearts of males and females and, calling to mind the
meaning (Artha) of the Mantra of their Iṣtadevata, do Japa of it. In the
Kalikulasarvasva, Sri SadaSiva says, 'By doing Japa of Mantra and by
adoration of Bhagavati, the consort of Siva, at times of sexual union, a
man becomes, like Suka, free from all sins.' In another place He says,
'The consort of Siva should be worshipped by becoming Siva.' True
Sakti-sadhana consists in considering all girls and women, old and
young, and of all castes, as the visible forms of one's own Iṣtadevata
and (according to one's means) worshipping them with clothes, ornaments
and so forth; or bowing to them as mothers with the Iṣtamantra in mind
and not treating them with neglect or contempt under any circumstance.
In the Kaulavali-Tantra, Siva 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 measured 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. Srimat adinatha
Mahakala has, in the 'Karpūradi Stotra' called the Svarūpa-Stotra,
briefly described the Mantra, Yantra, Dhyana and Sadhana of Srimati
Dakṣiṇa-Kalika who is Parabrahman (Parabrahmarūpiṇi). This Supreme
Tattva is hard to attain even by such iSvaras as Brahma, Viṣṇu and
Rudra. Mahakala Himself says, 'Neither Dhata nor iSa nor Hari knows Thy
Supreme Tattva.'
p. 39
However, in accordance with the teachings of my Paramaguru,
Mahamahopadhyaya and most worshipful Ramananda Svami Siddhantapañcanana,
the crest-gem of Tantrikas, now gathered to the feet of Siva, I write
this Svarūpa commentary under the name of 'Vimalanandadayini,' of this
Karpūradi Stotra, in consonance with the views of Tantra and other
Sastras.
______
PRAYER
AT THE FEET OF SRi SRi KaLIKa
May the Maha-Devi who is called 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,
And because She is Cidghana 1 Sattvaguṇamayi
Who is imagined to be black
Because She is colourless and above the coloured Guṇas,
Whose hair is dishevelled (MuktakeSi)
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, Viṣṇu and MaheSvara who are KeSa, 2
p. 40
Who is imagined as having the Sun, Moon and Fire as Her three eyes,
Because as the Virad, the Witness 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 Worlds, 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 Guṇa of Her Sadhaka by means of Sattva-pradhana rajoguṇa, 1
Who is pictured as wearing a garland of severed heads,
Because She is Sabdabrahman (Sabdabrahmarūpiṇi) and the heads are the
fifty 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 sword,
p. 41
Because She severs the bonds of illusion for the Niṣkama-Sadhaka,
Whose lower left hand is seen to hold a human head,
Because She grants him Tattvajñana,
Who is called Digambari (space-clad)
Because being Brahman (Brahmarūpiṇi) She is free from the covering of
Maya 1 and unconcerned (Nirvikara), 2
Who is pictured as having a waist-chain of human hands,
Because hands are the principal instrument of work (Karma) and at the
close of a Kalpa all Jivas with their Karmas are merged in the Avidya
Sakti of Mahamaya,
Who is seen standing on the breast of corpse-like Siva,
Because the Supreme State (Paramapada) and Svarūpavastha or Mahadevi
(one with Siva) is Nirguṇa and changeless (Nirvikara),
Who is seen in Viparita-maithuna 3 with Mahakala,
Because at the beginning of a Kalpa She who is ever blissful
(Nityanandamayi), and being united with Siva, feels pleasure in the work
of creation which She effects by bringing the changeless ParaSiva under
Her dominion (VaSibhūta),
Who is again said to live in the cremation ground,
Because when at the 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
p. 42
the death of Jivas She exists as the individual (Vyaṣti) Jivatma in the
burning ground,
Whose Yantra for worship is composed of a circle symbolizing Maya, an
eight-petalled lotus denoting the eightfold Prakṛti, three Pentagons
representing the fifteen Avayavas and a Bindu denoting Siva-Sakti,
Because She is, as Paramatma, in the gross and subtle bodies consisting
of the three Guṇas and twenty-four Tattvas,
Whose Bija 'Krim', 1 the Queen of Mantras is pure Sattva Guṇa, and
consciousness (Caitanyamayi) and grants both Enjoyment and Liberation,
Who is worshipped as Dakṣiṇa because She alone grants the full fruits of
all forms of Upasana and Yajña.
May She, this Mahadevi, who is Saccidanandarūpiṇi and forgiveness
itself, pardon all offences committed by me in the explanation of this
Her Hymn.
Saṁbhu 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.
O Mother of the World, obeisance.
SRi VIMALaNANDA-SVaMi
Footnotes
30:1 See Mūṇḍakopaniṣad, 1-2-4.
39:1 This is a play on the word Ghana which means mass and black or dark
blue cloud. Cidghana is massive, compact, unmixed, pure Consciousness
(Cit). Again She is Nirguṇa and stainless but is also Meghaṅgi
(cloud-bodied) because through Adhyasa of the three Guṇas She appears
varicoloured just as a cloud in itself colourless appears white, blue,
and so forth by contact with the sun's rays. So Devi-Puraṇa says, 'Just
as the uniform cloud appears as of many colours, so does She too through
the instrumentality of the Guṇas.'
39:2 KeSa = K + A + iSa. And K = Brahma, A = Viṣṇu, and iSa = Rudra. The
Niruttara-Tantra says, 'Kali who is Aniruddha-saraSvati, is the great
desire-granting tree, the sole Cause of Enjoyment and Liberation for
Brahma, Viṣṇu and MaheSa.'
40:1 White Teeth stand for the white Sattva Guṇa, the red Tongue stands
for the red Rajo-Guṇa and Delusion is the Tamo-Guṇa. The meaning is, the
Mahavidya is represented with a lolling tongue because She first
destroys the Sadhaka's Tamo-Guṇa by increasing his Rajo-Guṇa, and large
teeth because by increasing his Sattva Guṇa and suppressing his
Rajo-Guṇa She grants him the state of Nirguṇa-Brahman. In the Dhyana of
Tara it is said, 'Ugratara Herself destroys the Jadya (unconscious
nature) of the three worlds by putting it in her skull-cup.'
41:1 In the eighteenth century work of Kamalakanta called Sadhakaranjana
it is said: 'Of the Nirakara-Brahman, understand, Maya to be the akara'
(Nirakara-brahmer akara dekha Maya). The Sūnya has no form until
encircled by Maya.
41:2 Vikara is also 'change'. She is then in Her changeless aspect.
41:3 Coition in which the woman assumes the dominant role. Sakti is
active and Siva is the passive principle.
42:1 The Svami also points out that the 'Kr' sound in this Mantra is
also to be found in the word Christ and in the Mussulman's Karim. See
Maya Tantra Ch. vii for the Yavana-Bija.
from Hinduism: Hymn to Kali
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