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Tantric Texts 4 Kulachudamani Tantra I Tantras . Kulacudama~i Kulachudamani Tantra BL 1135 T498 Downloaded from https://www.holybooks.com J UNIVERSITY OF TORO:\'TO LIBRARY \VILLIAM H. DONNER COLLECTION purchased from a gift by THE DONNER CANADIAl\' FOUNDATION Downloaded from https://www.holybooks.com TANTRIK Edited by ARTI I UR VOL. IV ~ U LACHUDAMANITANTRA G lRi~IL\ LALi urT\ LU~lJ•J~ .~l\SK KIT PRESS DLPO LUZ.-\l & t,(J . 30, CUR~W.\LLIS S fl-l. 46 1 GR~.\i Ru~$LL !::>TRELT, W. (. Downloaded from https://www.holybooks.com Downloaded from https://www.holybooks.com t ') I - I 1 \ JJ_. T AN'rRIK TEX~l"S Downloaded from https://www.holybooks.com ' TANTRIK TEXTS I Vrn .. I. TJ\NTR1\BIIIDIJJ\N/\ witc.: VrJJ\:\'.ICIIJ\J\' TU and ~IUURJ\..-NIGII/\NTU. \/01,. II. S'///\TCII/\KRJ\l'\IR0P1\1VA of Purnfrnanda Sv:\,1111, with Commentary of Ktdicharaua and notes by Shang·kara. PJ\l)UK..'\..P/\I\'CIJAK1\, with Commen­ tary of Kt't1ichara1la. vVith these arc notes from the T1ka of Vishvanfttha on the Second Patala of Kaivalya Kalikft Tantra. \Tor,. 111. PRJ\PANCHAS.\.RA TA7\!TRA. " " \Tor,, IV. KU LACH UDAl\lA1VI TA1'°TRJ\. \101,. \!. KULAR1VAVA TANTRA. ( Shortly out). VoL. VI. KALiVILASA TANTRA. ( In the press). VoL. VII. TANTRARAJA TANTRA. ( In the press). WORKS ON TANTRA BY ARTH U R AVALON TANT RA,., C';.; '!'HE GREAT LI BERA TION ( l\1IAHA.- 1'-Vi RVA.!\7A TANTRA). A Translation from the Sans­ krit, with Introduction and Commentary. PRINCIPLES OF TANTRA (TANTRA-TATTVA) ., Vols. I and I I. .... I • THE SIX CENTRES AND THE SERPE:'\T FORCE (SHATCHAK RAN I RO PANA). • ( In the press). OCEAN OF KULA TANTRA (KULAR1VAVA TANT RA). ( Inpreparat£on). t :,_....I BY ARTH U R AN D ELLEN AVALON I HYl\1NS TO THE GODDESS (from the Tantra and other Shastra and Stotra of Shangkaracharyya). Downloaded from https://www.holybooks.com I ADDENDUl\I. P. Z I. I 2 . It has been suggested to me by Dr. Otto Schrader that f~~ in Ch. I I 25 is a mistake in the manuscript for either '3'W~ or more probably for f~q. This criticism seems correct for there is no reason why the twice-born castes should be excluded. l\1oreover all the other nouns arc in the dative as ftq is. According to this reading Kaula knowledge is to be kept from inimical persons not '' persons of the twice-born caste " as stated in Sj. A. K. l\1aitra's Introduction. A. A\",\LON. Downloaded from https://www.holybooks.com Digitized by the Internet Archive in 2011 with funding from - University of Toronto http://www.archive.org/details/kulachudamanitanOOgiri / Downloaded from https://www.holybooks.com INTRODUCTION. -· - --- This first edition of the hitherto unpublished Kulacl111d~m­ a11i has been prepared with the help of manuscripts (marked cfi" and ~) collected by the Varendra Anusandhftna Samiti of Raj­ shahi from reputed centres of Ttrntrika worship in Bengal. The text has been compared in several cases with other manus­ cripts access to which was given by Tttntrika ·Gurus to the travelling Pandit of the Samiti. The ,vork consists of seven Pa/alas (chapters). This Tantra is of a different type from that published in the last volume. The Kulachudamani-tantra or "crest-jewel " of the Kult1- chtira di vision of Tantrika St1dhakas is included in the list of revealed works, which, according to the Vamakeshvara Tantra, are considered to be the chief amongst those which deal with the worship of Shakti. It is accordingly found frequently rf~ferred to as an authority in many compilations though the I{ ulachi'1dama11i itself (II. 8) refers us, for all technical terms, to the Bhairavi Tantra, which is, however now known chiefly from quotations made from it. I Like all original works on Tantrika worship, the Kula- k hudc\maui is cast in the form of a dialogue-the Shastra being revealed by the Devi in Her form as Bhairavi, in ans,ver to questions put to Her by Shiva in His form as Bhairava. For this reason the book is included in the class which goes by the name of N igama as opposed to Agama, in which the Shastra is revealed by Shiva Himself. The form in which a Shastra is presented whether as the Revelation of Shiva or Shakti is mere Ltla. Since Shiva and Shakti are one and the same and it is Shiva who reveals. Shiva is the revealer of the Sht1stra in all cases, though in some He figures as Shishya and in others as Guru. The Svachchhanda Tantra puts this clearly in the following verse : Guru-shishyapade sthitva svayameva mahesvarah Prashnottara-padair vakyaistantrang samavatarayat Downloaded from https://www.holybooks.com 2 I NTJ{OU TION. The Tantra according to this verse, wa~ origi11al1y rc; \'ealed by l\lahcsvara (Shiva) who 11 imsc.:lf stood fur that purpose.; i11 the position of the Curu as wel1 as that of the Shishya. Thi •; is also stated i 11 the last chapter (VI I. 79) of th<..: Ku Jach t1d{t - 111a11i where the: Dcv1 addressing 11 er Lord says :- • , /\ C1 urust vam sarvatantrau:1 m. K ul:ich:i ra has been cal1ecl a secret doctrine and practice. The Bhairad in discoursing· of it in the Kulacht"1dama11i says at the out~c;t (I. 3 1) that it had not been told to Vishnu nor tu Brahm{t nor to Ganapa. Kaula knowledge. says the text ( I l. 2 5) must not be di­ \'ulged to atheists. fools. Pashus, o r to persons of the twice­ born caste. The s<..:cret teaching appears to ha,·e been trans­ mitted for a long time .. from mouth to mouth " (Vaktrf1t vaktri'tntaram) and even when it came in part to be reduced into writing, sufficient precaution was taken to conceal it from the uninitiated under technical terms. the import of which could only be learnt from the Guru. The general fea­ tures may, however, be summed up as fo1lows. Although the word Kula in ordinary parlance means a family or clan, its technical sense has been defined by th e Tf1rftrahasyavn"ttikft to be "Kulam = mfttrz'-mfma-meyam." The term thus combines the meaning of the three other words v.rhi,:h a rc further explained to mean Jiva (l\lt1ta) Jnana (l\lanam) and the manifold universe or Vishva (l\leyam). The gist (Sang­ kalitartha) therefore is said to be Shakti. As Shakti is Kula so Shiva (as distinguished from S_tiakti) is spoken of as Akula. Kulacht1ra is one of the seven Acharas enumerated by the Kulf1r11ava one of the leading Tantras of the division of Sftdha­ kas of this school called Kaulas. According to the last named Tantra it occupies the highest rank. "The Vaidikf1cht1ra" it says, "is no doubt higher than all. but Vaish11a vacht1ra is higher than Vaiclikf1ch£1,ra ; Shaivftchftra is -hio-herb than Vaish11a vf1chf1ra ; Dakshiuachara is higher than Shai,·achftra ; Vftmf1chftra is higher than Daks/ziuftchara ; Siddhfmtachara is higher than the last and K ulachftra is superior to all." As K ulachara is thus said to be the highest of the Achf1ras, only those Sadhakas are qualified therefor who in this or ano­ ther birth have graduated in the preceding A.chfiras ,vhich are regarded as stepping stones to it. Such a Sftdhaka is called Kaulika or Kulina. Beino-::, the final stao-eb of Sftdhana this Downloaded from https://www.holybooks.com INTRODUCTION. Achf'tra knows no destinction. of race, colour. caste. or sect. But the esoteric character of its doctrine and practice is such that it was never meant for the ordinary man of the world. On the contrary the difficulties of its true practice are said to be such that according to the doctrine "it is easier to walk 011 a drawn sword." than to be a true Kaula. It is expressly stated ( I 42) that the Adhikftri must be a K uli'na that is one who is capable of realizing that every person. thing. and act is a manifestation of the :Mother or Shakti (Strimayancha jagat­ sarvam ). An essential feature of this 1tchf'tra is the attain­ ment of the knowledge that the Mother who is worshipped under different forms as Tripura. Kalikft and so forth with differing rituals is She from whom all creation proceeds ancl who is all in all. This is very aptly set forth in the text ( I. 24) which says "Oh All-knowing One if Thou knowest 1\1 e then of what use are the Amnftyas (revealed teachings) and Yftjanam (sacrjtices: ritual). If Thou knowest l\Ie not. then of what use are Amnftya and Y ftjanarn." Yadi mttng viddhi sarvajna kva chfunnftyflit kva yftjanam. Na viddhi mftng chet sarvaj na kva chfunnftyalt kva yfijanam. This tec1ching· has found its way into popular Bengali songs which say. ._ " Tell me what will japa. tapa. yoga and yi\,ga do for a man in whom Kulakuudalini awakens and for the man in whom She a wakens not." Supremacy is claimed for K ulf,cht'tra 011 the ground that it is the final stage of Sftdhana in which Knowledge is realised to be superior to ritual. K ulaclharma is accord­ ingly said to weigh more than all Yajnas and Vratas put to­ gether in the seal~ against it though such rituals are necessary in the preliminary Acharas ,vhich qualify for the last. As J rn\na alone secures liberation the Kuh"trnava Tantra affirms that without Kuladharma liberation is not possible. \;\Tith the question whether this claim is well founded I am not con­ cernE2cl but with the statement of the hi\;torical facts.
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