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Kalivilasatantra 00 Prvauoft
Kalivilasatantra 00 Prvauoft
lasa KiillviJasa
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TANTRIK
, EDITED BY
TEXTS
AVALON VOL.
ARTHUR
VI
KALIVIILA_SA
1
EUITEIJ BY
TANTRA
TARKr\ TIRTH/\.
P~\RVATI
CHARAl\"A
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46, . GREi\
ONDON.
TANTRIK
VOL. I.
TEXTS
VOL. II. SHATCHAKRANIROPANA of Pl\mflI1anda SV:\1111, ith Commentary of KftlicharallCl and notes by w Shangkara, PADUKApANCHAKA, with Commentary of Kc1licharallCl. With these are notes from the Tika of Vishvanfitha on the Second Patala of Kaivalya Kalikft
Tantra,
TANTRA. TANTRA.
WORKS
ON TANTRA
BY ARTHUR
AVALON
TANTRA 0[<' THE GREAT LIBERATION (MAHANIRVA.NA TANTRA). A Translation from the Sanskrit, with Introduction and Commentary. PRINCIPLES OF TANTRA V ols. I and I I. 'NAVE THE OF BLISS GREATNESS OF SHIVA (TANTRA-TATTVA)
BY ARTHUR
AND
ELLEN
AVALON
HYMNS TO THE GODDESS (from the Tantra and other Shastra and Stotra of Shangkarftcharyya),
TANTRIK
E])lTED
TEXTS
uv
ARTHUR
AVALOJ\f
VOL. VI
KALIVILASA
TANTRA
E])ITEU
UY
PARVATr
CHARANA
TARKATiRTHA.
LUZAC
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INTRODUCTION.
The importance of this previously unpublished Tantra consists in the fact that it belongs to what some call the "prohibited" class: that is, those, who do not accept its present authority, alleg'c it to belong to, and to have been operative in, another and not in the present Kulpa. Those, who do not accept this point of view, might probably say that this assignmcnt of Tantra to a previous Kalpa is a device whereby respect is shown to a particular Sh£lstra without acceptance of its controlling authority. I n other words that where a Tantra of the present Kalpa and a Tantra of another Kalpa are at variance, such variance reprcscn ts differen t schools of practice in the present Kulpa. J 11 either view the Tantra is of interest particularly as it deals with the vexeel subject of the existence or non-existence of Pashubhava in thc Kaliyuga and the ritual use of wine and so forth which it condemns. The Mahnsiddhasftrasvata Tantra says "IGllivilasa and such other Tantras are operative in Ashvakranta in thc Kftlakalpa." The present K alpa is known as the Svetavar.iha Kalpa. According to thc former Tantra it has therefore no validity for the present Kulpa. Why then, it may be asked, has Mahndeva promulgated in the present Kalpa a Tantra suited to another? The reply which is givcn in the Mahavishvasara Tantra is that "1\11 such Tantras belonging to other Kalpas as have becn related are intended for the confusion of unbelievers (Ptlsltalldas) and are in fact ineffectual in the present Kalpa." l\Iahftcleva in the Kulareava says "Lest by knowing Kuladharma. thc effect of which is visible. all men should get liheratecl! , I have in some places even spoken ill of K ulhchara": that is dicta applicable to other Varsltas, Dvipas and Kalpas are extant for delusion onlv. Let LIS then see what the differences arc which may be said indicate two schools of Tantrik practice one favouring and the other condcmning the ritual lise of wine and so forth (Panchatartva].
to
I t is common ground that the Panchatattva (:\lukhya) form are not for those who belong
I. The De\':!!:" are interested in the maintenance that Ahangk:lra and DC\'ata arc inimical In the Yugl.
of creation.
According to some there is no Divya or Vira Bb:ha in this Kali age in which there is Pashubhava only. The ~lahanir\'tlJla and Rudr.ryumala (26th P;tlala) are sometimes relied 011 fur t his ". The Prflllatoshini cites a passagl: pllrporting to come from the l\lah:lnir\'f'wa : Divya-vira-mayo Kc\'al:'tng "I n the bhtl\'ah kalau n{Isti kadftchana sicldhir bha\'Cllnr/lltllll
IS
Hut the translation of the text of the former Tantra which has been published by me says (Ch. I. v. 5"~) that Pashubhava and Divyablulva are forbidden (l'ashu.hh;l\'a divyabh{[\':Lu s\'ayam eva ni"fll-itall) and in the Rudrayarnala the statement is said 110t to he traced; the Syd Pa/ala of which however say .s that "if Pashus deluded by Shastra (Sh~i.stral11ohitalz)2 desire liberation they should adopt Virabl.ava and practise Yoga." The J n:tna Talltra quoted in the 15n'hat-tantra~ara however cloes say that in the j~aliyllga there is no Bh5.\'a superior to that of Pashubhuva : that the drinkin.~' of wine is for the ~atyayLlg-a ; and worship with Panchatattva is not for the Kaliyuga. (Pashubhnva-paro bhnvo ntlsti n;'hti kalermatae]. Similarly the present "Iantra (Kttli"iL',sa) in Chapter \. I says that Ui\'ya hhi'n-a is for the Satya and Tretft Yugas; \'irabhava for the Treti't amI D,'apara) llgas; and P"s!JLlhhtl\';, for the K;diyug-a, In the LIst therefore there is to be r o drinking of wine. \'. 2-1S:I\'S that Divva and \'Ira Bhtl\'a prescribe Pa nchtattva with lle'sh, fish, ~I ~,drtl an d Pa rastri and V. 2 ~ sa vs that wi ne should not be taken in Kaliyuga. The object then 'of thrs Tantra is to establish for the Kaliyug';), Pashubl.ava and its rules which prohibit \\'ine-clrinkin,~', I t states the Arjuna. Bhill1Cl, Yuc1hisizllzira, Rukmilll. Draupndi, Drolla attained Sicldhi hy Pashuhhava. On the other hand there are those \\'110 cleuv that there is .uiv J'asbubhftva in the Kali a.~'e. ~ Thus the Kl;larll<l\'a says thati;1 this Yuga Dcvatns of all ~\chtlras should be worslrippccl in Yirabhnva : whether Shiva, Shflkta, \-ai.,lzll;t\'a, Saura or C:'lli;tpatya or followers of till: Baudha, Ptlshupata or Stlng'kbya IJarshanas.
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Similarly it is disputed whether a 13rt.i11l13.llashould take wine. The Kfdiku];trna\'a with scientific precision describes wine as a lila/a of material substance. Alcohol is in fact the product of a disruptive disintegrating process and is for this reason said by those who are agrtinst its usc to be productive of harm. Ktdikul:lrllava says i'A B rtt 111 a/za, Kshmriya or Vaisllya should not drink wine." The Y;\rahi Ta.ntra savs that a Enihlll;tI1Cl should not follow the Panchatattva rituat These and the like passages are sought to be explained by the state' ment that these and the like prohibitory dicta apply to thc case of Anabllisltikta Brtlhlll;lJIas. Thus when l\'iruttara Tantra says "IJriLhl1lalla will drink wine but not the twice-born"; bv Hrahmazza it is said, is meant not the ordinary Bri\hll1alla (twice-born] but the 1\ bh ishi kta Brflh mava. The 13rttll III Clll;l who clri n ks wine without Abhisheka is, it says, a grcat sinner. The passage in S h rikrama namely vtllllaktullo brnhma.zo hi mad yam m[lllgsClm na bh8ksha yet' is i 11 terpretecl as meaning that the V ttIlli Brfthmal/a should not take wine or Ilesh (or sense-gratification only which is the teaching' of the Kaula Tantra or that the Anabhis/likta should not do so which is also C0l111110n doctrine. j\gain when Mahfrdeva in the U tpatti Tantra says "In the Kaliyu.~-a in ever), house men willlosc their streng-th by drinking wine" this is said to refer to persons devoid of .l\_chflra and to mere useless drinking (V r/thtt p:ina). The 1\Iah islzamardini Tantra says "A Yira is a Siddhamantrin, Drinking o( wine docs not metke a Yi ra' (S iddhaman trl bha ved viro na vim mac1yap;\natalz). This is admitted. But it is denied that wine is thereby excluded, (or the passage goes on to say a Yira is one who is /\ bhislzikta. \ Vhen the Ni~-<Llllatalltrastlra says" I 11 Caura and other countries Sidc1hi can be obtained through Pash ubhuva." the statemcn t is said not to be applicable to thc Kaliyuga. How, it is asked, can the man lead the life of a Shfistric Pashu in this age. Thus a good Pashu should not live under the rule of a l\llechchha. Therefore it is said that Pashus cannot now get Siclc1hi in their Bh(lva and should follow that of the Yira. Thereforc Tftra rahasya says "There is 110 Pashu in Kali (N a pashushcha kalau k vachit ). Again a pass;1gc has been cited (rom the l\I L1l1damttlh Tan tra to prove that the Panchat.u t vas are not proper for house-holders: as also the Vtllllakeshvara Tantra which recommending- Bhtlng is said to prohibit S{'tclhan{t with wine and ?Iaichuna with woman in the Kali Y uga. This is denied; the reference to Bhttllg' heing taken to indicate the necessity of its lise before the Panch.uutt va. As regards house-holders it is sufficient that they are Abhishikt<t in which case they belong to Virabhava.
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Again the question is raised whether the worship stitutes is effectual such as cocoanut water.
with sub-
Tantrasara says that where it is necessary to offer wine a Brahrnava should offer molasses or honey in a copper vessel, Yogini Tuntra says ging'cr with )llolasscs. Ordinarily the Divya Slldhaka follows the inner ("lbhyantarilla) Pnnchatattva by Dhytllla; the Vira the primary (;\1 ukhya) Panchatattva in their literal sense; and the substitutes are for Pashubhfiva. But IGdik:'t Tantra denies the use of substitutes ill this ag'e saying 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 would deny that the Kali ag'e is productive of the true Vira. The author of the Rahasyapnjftpaddhat i says of the doctrine in the] nfuta Tantra that he "will drive it alit of Bharatavarr-ia send it to a different Dvipa and finally place it in a different Kalpa." l\Iahisltamardini Tantra, he savs, in the first place states ., in Kaliyuga in Bharatavars/la' worship with Panchatattva is the best." This, it is said, shows that the doctrine in J n:'tna Tantra and the prohibitory dicta in Ttll":\pradipa and Meru Tantra do not apply to Bhllrata\'arslta or the Kaliyuga. Kamflkhyh Tantra next says .. In this j.uubuclvipa in the Kali age a Br:J!ll11ctIlCl ill never be a Pashu." w I Ie tl~en pursues his argumcnt at some length and with much vIgour. I need not follow him as I intend here \'ery shortly to . indicate contending- views on the question of the Pa nchatat t V;l rites, I refcr of course onlv to the Yflmaclltlra followers of the Shakta Tantras. Ac1herents' of other Schools WIll have none of them. Thus Laksltmidhara Cornmentor of the Anandalahari and follower of the Sarnayachflra School which re cojzn ises only the so-called Shubhtlgamas says that the mind is soiled by even the remembrance of such men: and that the Panchatattva rites in their literal form are followed onlv bv Shndras of an inferior kind, It is sufficient to state t1~ese' various views in order that the importance of the Tantra here published may he understood. For it is not otherwise of ill terest or value. It r~presents in short the adherents of the Pashubhava and its Achara at least in the view of those who rely on its present authority. , Its prohibition however avainst the use of wine, ~ meat and so forth is to be generally rccornmcnded : since abstention spells absence of abuse and acquirement of merrt
I~TIU)nUCT[();\,.
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 Pashubhnva, The followinuM is a short summarv , of this Tantra.
In the first Pa/ala the Dcvi asks what Tantra is suited to all [ambudvipa in this ag-c; or according to one ~Is "in the Kali age." The Devi's question is answered by Sadyojfu« one of the five aspects of Shiva, \\1ho commences by saying that the Tantra is so called because it saves from the Sang·sttra. Shuclrns are then forbidden to use the Prallava or S\·fthi't. They may use Namalz or Hril1g and the like. Shuclras are declared disqualified from perforrninjr Homa, worshipping the Shi\ligrama Shih\ and intercourse 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 g-ives a description of the ;\Iantras which Shudras may use. Shudras in cloing Japa should substitute Kurcha and l\ItlY:\ Vijas for S\,;\h:\ (V. 20). V. 2+ however says that in the Satyayuga a l\lantra with Pravava and S\'l\htt was appropriate for a Shllclra. In the third chapter the speaker is ~he Tatpuruslza Shiva. I Ie says that a Shudra worshipping the Vic1yt't approved in the Ktdivil1!sa Tantra attains the state of a Vaishva. He is not ho\Veve~ Adhibhi for the Pravava. He may lls'e the fourteenth vowel (au) in place of the Pravava. The' Shudra who accidentally hear a Mantra from the mouth of his Guru which contains SV£lbfl and Pra zzava is reborn a pig' though the Guru himself incurs no sin. The speaker in the latter part of this chapter is Shdcleva vVho gives H is direction as to what should be clone in the event of the Guru dying after communication of the the Mantra hut before completing his instructions. The fourth Chapter in which the speaker is [sh<1nCl Shiva says that the [our castes including Sluiclras and those below them should follow Pashvachftra in the I-\:ali)'llga. Divyn. l)h<1v'1 and Virabh:lva are not for the Kaliyug'a nor is Pllraslzch~lralla for man is a slave to hung-er, and sleep and for this rite fasting' and long devotions are necessary. :\Ieat and wine should not be taken.
f\ man should men tall y reci tc his 1\ Ian tra \\'hether he be (!Jodil)') pure or not, whether walking or at rest wherever he Illay be. The :\Iantra for \vorshipping Shiva is in the case of the twice-born "Om Shivt,y;' n<llllalz" and for the Shtlclra
T::\TRODL'('TlOJ'(
"Shiv:l),a nama»." The Shiva Mantra should first he learnt from the Guru. Then on learning from him the Shakti ;\Iantra man becomes Shiva-Shak ti-rnaya. \I\'itbout the grace of the Guru nothing can a attained. Without worshippinjhim 110 other worship should he donea, for he is Brahm, \'ishllll and all other Ucvatns. The abovementioned statement as to the Bh.\vas is repeated in the next Cha ptcr in which Shiva as L: mesha affirms that Siddhi is to be attained by Pashubhnv», In this Chapter a hundred names of K:di are given. The Stotra of a 1000 names is not for tbe KaliYl1ga. By recitation a 100000 times of the h lind red names of K ftll man attains S ic1dhi hy Pashu hha va. The Devi next asks about the Trnilokvarnohana Kavacha of 22 letters. Sadyojtlta replies and gives the 'Kavacha. I t should not he says be given to the disciple of another, to one who is fallen, to a calumniator, to one who is not a devotee (Bhakta) of Hari nor to one who is a devotee of Shiva. If l,-ftli is worshipped without this Kavacha then the fruit of Plljtt and Tapas is stolen 1)), Bhairava, Chapter \'1 after mentioning the time for initiation says that Divyabhava is for the Satya aucl TrettL Yugas, \'lrabhav<l for Tretfi and Dvilpara Yugas. The Panchatartva are; for both the above Bhtwas. But Pashubhuva is the only Flhava for the Kal! Yuga. Chapter \' I also says (V. 12) "as is Divya so is Vira there is no distinction between the two;" and in these Bhavas no Dosha is incurred bv taking- the Panchatattva. The Chapter ends with a verse wbi~h says the saying (Vachana) "H <tving drunk and drunk again, having fallen to the grouncl rising: and drinking again man is liberated" is appropriate to the .Satya age alone; or according to a passage quoted in the Rahasyapuyfipaddhati from Satya to the middle of Treta which possibly refers to a similar \' erse in Chapter ;.;: post. If by this statement this Tantra understands the quoted line to refer to the drinking of material wine thcn inferiority is displayed. The full verse which is given in the Kulftrnava with the context ill which it appears, as also common sense shows, that the passage refers to yoga "drinking." Possibly this Tanrra may refer to this particular y()ga. The meaning is not clear. Chapter VI I says that in the Kali),uga Plljfl should be done in the ordinary way and not on ~ Yantra. The Ish/amantra should be practised in VaishllClva Achfu-a. This Chapter states that Sarnbida 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 Hrahmavas. The second for KshattriV<Ls and so OIl. Even this should be taken sparingly. \Vorship on Shivalinga
INTROnUCTlOK.
is prescribed for Shudra. This Chapter says that the divulging of secret worship destroys Sidclhi. vVhat was the necessity of referring to the subject seeing' that Pasliubhf va is enjoined is not clear. The Chapter quotes the well known saying' .. I nwardly Sh1kta etc. Chapters \TI I I and IX deal with Pralltlyrulla and Sangketa (that is Devata ) respectively. There is no Horna in the Kali <we, Shivapnj.; "-rant fruit. Shiva, Dun.til and Krz'sllll<l are all one and the same.
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Chapter X gives a hundred names of Bhubaneshvar] which should be repeated placing one's Shakti if initiated on the left The Saclhaka has his mouth full of P:lll. It repeats the prohibition that wine should not be drunk in the Kaliyuga. This Chapter and the next refer to .vl aithuna. \ Vi nc an d Mai th una w: th Parastri are not to be taken and done. For Sidclhi is prevented thereby, Chapters X and X I however seem to allow of conncction with an initiated Parastri subjcct to thc condition that there is no Vindupfita. Thc prohibition against drinking in the Kaliyuga is repeated. Chapter X I also gives a hundred names of l\Iah:ttripun\sundari and the next t\VO Chapters the hundred n;}I11CSof Tflrft and Bhairavi respectively. Chapter X I \' which is very short treats of the morlc of worship in the Kaliyuga. Meditation should be clone on Kulakun.ralini. Fa/ala XV deals with Vashikaralla and it is curious to 110te therein a 1\ Ian tra ina language which is a mixture of Assarnese and Eastern Bcngali as spoken about Chittagong. Chapters XVI and XVI I g-ive a hundred names of Bagal:\ and l\Ittt<tnggi respectively. Chapters XVI I I -XX I I treat of the Dhyftna, Ftljft and so forth of Kttrtikeya, Ja) rl, \'ija):t Gallcsha, 1\Iahishasura, Lakshl111. Sarasvati and Durgtl. Chapter X IX deals with the worship of the Bufftlo: Chapter XX with that of Sarasvati and Durg'a. Chapter XX I speaks of the Kalikf) Purava as describing the worship of :\fahishall1ardin! and then treats of the Mantra of l\Iahistlamat-dini : Her weapons and the like, how they arc hcld and what they signify. VV. 26-29 give a Dhyana of Mahistlam;udinl. Hcr vehicles (\'(Ihana) are Shiva \Vho is the Mahrtdeva Preta, Vishllu thc lion, and Brahm:), the reel lotus. When there is accession of desire (Ktullaj;Jde) She is shown as being on the Shiva-corpse (Sbiva preta). Chapter XX I I speaks of Her attcnrlants. In this Chapter there are some Mantras given in a reversed form. Thus for Om Dur.g-c Durgc the Mantras is given as Rgerlu rgeclu Om. Chapters XXIII and XXIV which deal with the birth of Kn~\'hlla from IGdi state that Kn~\tllla was
r:\'TI~()IH'CT[ON.
born as the son of Ded who was CaLiri (fair complexioned) and turned black when excited by passion. V V [9-27 .~i\'e a Dhyi'lll<l of Kttliktl. In Chapter XXIV Devi tells Kn:\'!llla that by drinking the nectar from I Ier breasts I-I e though N ir~ulla has become Sag-wIll. Sbe says "Oh Son I am Vinclurupf) and then Sag-um\. I am Aclyi'L the supreme Dcvatn of all Devas, The Chapter then proceeds to an account of some Vijas. Chapters XXV-XXIX deal with \'ijas and their Dhyfrn« at morning. midday, evening viz , Ktllnadja (Kling' CIl. XX\') ~rt'ytldja (llrin.~-) and Rami'lvijn or Laks!lmh'ija (Shring in Ch. XX \T I) K urchchavija (lHlI1g in Ch . .xXYIII) and Angkusha \'i'ja (Krong in Ch. XXVIII). V. 2[ of Ch. XXVII says that Yantra should not he lIse;1 in Kali age. In this Chapter XX V I I I I\:rtli says to Krz'S!lllCl Her son "after this day of B rahrnf You will become the beloved of I~;lclhtl Who will be born of ;\1)' borly." It says that Brahmn, \. is!lIlU Rudra, Ishvara and Sacli'lshi\'Cl are five kinds of I Jight and I,-rz'S!llla is the Lord above them all. I t then speaks of Rficlhft and of Krt:\'!llla'S union wit]: Her. Chapters XX IX and X XX deal with the mode of writing certain Vijas. Chapter XX X also treats of the time for doing Boclhana of DUI·g·tl and Chapter XXX of the Dhyfl11as of Vijas. Chapters XXXIIx.x X IY deal with Stotra, I(av<.lcha. and the letters; repeating the prohibition of worship on Yantras in the I'-aliyuga. Chapter XXXIII says that Yantra is so called because it g'iyes ],;110\\,ledg-e of the Ko.zas of Yijas (i.e. place where \'ij<1s are to be put) and therefore fully saves the people. Chapter X X X I V g'ives four hymns which came out of the mouths of Shiva. The last Chapter (XXX V) of the Tantra gives it conversation between Kal1 and Krz'S!lIlCl. before the latter went to Coloka. There arc five Nanrlas, five KnS!lll<.ls. five Rtlclh:'ts ancl so forth in the third or present Kalpa. The Yijas are given which Shiva ' recites by His four 11101lths. This Chapter also states that Purashcharava, Homa, Abhisheka and TarpallCl are prohibited 111 the Kali),uga. In the preparation of this Text three manuscript have been consulted-one belong-ing to the Asiatic Society of Beng;~1 ; the second to the Calcutta Sai.skrit College. and the third to the collection of the H ou'ble :\Iah;\rtlja Sir Proclyat K 11111;l.r Tag-ore to all of whom my thanks are clue .
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