Kulachudamani Tantra by Giriśacandra Vedantatirtha, , Sanskrit Press Depository edition, in Sanskrit. Kulachudamani Tantra – Free download as PDF File .pdf), Text File .txt) or read online for free. Like all original works of Rantrika worship, this tantra is cast in. Kulachudamani Tantra. Edited By Girisha Chandra Vedantatirtha. With An Introd. By Akshaya Kumara Maitra (Sanskrit Edition) [Giriacandra Vedantatirtha] on.
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None of this material may be reproduced, apart from purely personal use, without the express permission of the Webmaster Web pages designed by Mike Magee. The UK Main Site at www. Thus Lakshmidhara, commentator of the Anandalahari and follower of the Samayachara school tantrq recognises only the so-called Shubhagamas, says that the mind is soiled by even the remembrance of such men; and that the Panchatattva rites in their literal form are followed only by Shudras of an inferior kind – Introduction to Kalivilasa, Arthur Avalon This is the introduction to volume IV of Arthur Avalon’s Tantrik Textspublished by Luzac in and now out of copyright.
A part translation patalas one to six, of seven may also be found on this site, which you can find by clicking here.
As we point out in our preface to that translation, a reader might be forgiven for thinking that the introduction below refers to a completely different text. In fact, it doesn’t, and we can only add that the climate in quite possibly precluded any mention of the vamachari themes which are part of this Kaula text.
Given that, this introduction kulachhdamani still very useful.
Although most of hantra is written by associates of Sir John Woodroffe Arthur Avalonhe also contributed to translations of the two hymns which are part of the text and to the kulachuxamani associated with them. Introduction This first edition of the hitherto unpublished Kulachudamani has been prepared with the help of manuscripts marked ka and kha collected by the Varendra Anusandhana Samiti of Rajshahi from reputed centres kulachudamami Tantrika worship in Bengal.
The text has been compared in several cases with other manuscripts, access to which was given by Tantrika Kulacudamani to the travelling Pandit of the Samiti. The work consists of seven Patalas chapters. This Tantra is of a different type from that published in the last volume. The Kulachudamani-tantra or “crest-jewel” of the Kulachara division of Tantrika Sadhakas 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 referred to as an authority in many compilations though the Kulachudamani itself II, 8 refers us, for all technical terms, to the Bhairavi Tantra, which is, however now known chiefly from quotations made from it. Like all original works on Tantrika kulachhdamani, the Kulachudamani is cast in the form of a dialogue – the Shastra being revealed by the Devi in Her form as Bhairavi, txntra answer 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 Nigama as opposed to Agama, in which the Shastra is revealed by Shiva Himself. Since Shiva and Shakti are one and the same and it is Shiva who reveals, Shiva is the revealer of the Shastra in all cases, though in some He figures as Shishya and in otehrs as Guru.
The Svachchanda Tantra puts this clearly in the following verse: Guru shishyapade sthitva svayameva mahesvarah Prashnottara-padair vakyaistantrang samavatarayat The Tantra according to this verse, was originally revealed by Mahesvara Shiva who Himself stood for that purpose in the position of the Guru as kullachudamani as that of the Shishya.
Kulachara has been called a secret doctrine and practice. The Bhairavi in discoursing of it in the Kulachudamani says at the outset I,31 that it had not been told to Vishnu nor to Brahma nor to Ganapa. Kaula knowledge, says the text II, 25 must not be divulged to atheists, fools, Pashus or to persons of the twice-born caste. The secret teaching appears to have been transmitted for a long time “from mouth to mouth” Vaktrat vaktrantaram 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 features may, however, be summed up as follows. The term thus combines the meaning of kulachudamanni three other words which are further explained to mean Kulachuamani MataJnana Manam and the manifold universe or Vishva Lulachudamani. The gist Sangkalitartha therefore is said to be Shakti.
Kulachara is one of the seven Acharas enumerated by the Kularnava, one of the leading Tantras of the division of Sadhakas of this school called Kaulas. According to the last named Tantra it occupies the highest rank. Such a Sadhaka is called Kaulika or Kulina. Being the final stage of Sadhana this Achara knows no distinction of race, colour, caste, or sect.
But the esoteric character kulachhdamani its doctrine and practice is such that tantrw 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 on a drawn sword,” than to be a true Kaula. It is expressly stated I, 42 that the Adhikari must be a Kulina, that is one who is capable of realizing that every person, thing and act is a manifestation of the Mother or Shakti Striyamancha jagatsarvam.
An essential feature of this Achara is the attainment of the knowledge that the Tanhra who is worshipped under different forms as Tripura, Kalika and so forth with differing rituals rantra She from whom all creation proceeds and who is all in all. This is very aptly set forth in the kulachuudamani I, 24 which says “Oh All-knowing One, if Thou knowest Me then of what use are the Amnayas revealed teachings and Yajanam sacrifices: If Thou knowest Me not, then of what use are Amnaya and Yajanam.
This teaching has found its way into popular Bengali songs which say. Kuladharma is accordingly said to weigh more than all Yajnas and Vratas put together in the scale against it though such rituals are necessary in the preliminary Acharas which qualify for the last.
As Jnana alone secures liberation the Kularnava Tantra affirms that without Kuladharma liberation is not possible. With the question whether this claim is well founded I am not concerned but with the statement of the historical facts.
As being the Achara which is claimed to be at the entry of liberation it is regarded by Kaulas as supreme and the end for those which precede it. Other schools take a different view of the Kaula claims.
Several doctrines also such as Vaishnava, Ganapatya and others are mentioned. The names of a number of Tantras belonging to the sixty-four are next given. A complete list has been quoted in teh footnotes pages from the Vamakeshvara-tantra, according to which each of the eight Bhairavas has a Tantra of his own, all of which are collectively known as the Bhairavashtakam.
Similary the Tantras relating to the seven Matrikas the Shivadutis are collectively called Bahurupashtakam. The Yamalas are eight in number. These three classes give us 24 works, while the rest are those named in the list.
The 64 Tantras given in the Vamakeshvara are as follows: If, however, we take Mayottara, Kalapaka or Kalapada, Sarvajnatmaka and Vishudeshvara which occur in the Kulachudamani to refer to items 1, 36, 48 and 64 respectively of the Vamakeshvara list, then the two lists correspond except as to the 9 items marked with an asterisk.
In the place of those last the present work appears to give the names of the following Tantras: If however we thus count them we get to sic Tantras or one too many. Possibly Mahasukshma may be part of the title of the Vahana Tantra which succeeds it, in which case it may be eliminated. The Bhairava then says that He knows all these Kulasundaris, doctrines and Tantras but has nevertheless not attained bliss Ananda.
He asks the Bhairavi why this is so? In reply the Bhairavi first gives some general philosophical instruction in eleven verses I, to the Bhairava whom She addresses as the most Supreme Kula the ocean of Tantrika Kula knowledge Tantrajnanakularnava which, since He apparently seeks instruction, has for the moment been obscured by her Maya.
This portion may be divided into three sections. The first vv refers to that primordial state when She as Prakriti was hidden in Chidananda Ahang Prakritirupa chech chidanandaparayana. In this state there is neither creation, maintenance or destruction; neither brahma, Hari or Shambhu or other Devas, neither attachment, suffering nor liberation; neither piety, Theism or Atheism, Japa, Guru or Shishya. The second state vv is that in which the Devi covering Herself with Her own Maya becomes desirous of creation Unmukhi and threefold.
Then joyful in the mad delight which comes of Her union with the supreme Akula She becomes Vikarini; that is the Vikaras or Tattvas arise in Mulaprakriti. Mayayachchhadya chatmanang tridha bhutva yadonmukhi Parakularasonmadamodini cha vikarini At this second stage Brahma, Hari, Shambhu appear and with them the Worlds Loka and the Elements Panchabhutani of which they are composed. By the differentiation of Shiva and SHakti the Gunas commence to operate Shivashakti-prabhedena gunotpattistu jayate.
Brahma and the others are not distinct entities. They are all one and the same as parts of Her.
Kulachudamani Tantra Homam – Chennai |
The creation which is Matratmaka appears and then disappears in Pralaya. In the third section vv the Devi teaches the great lesson that all scripture and ritual are unneeded where She is known; as they are unneeded where She is not known.
For scriptural teaching is a means to an end: It therefore has no use where She is known. If on the other hand religious disposition is wholly wanting these means alone will not evoke it, though they are not without their uses in educating a latent piety in the disciple. The Bhairavi then says “I manifest myself as woman that is in female form or Shakti which is my own Self and the very essence of creation Narirupang samasthaya shrishtisaram madatmakam in order to know Thee Bhairava, the Guru who are united with Me Bhavayogastham “.
She adds that even when all this is said Her Tattva is not known. The Devi then speaks of the methods Upaya of attaining liberation which is the essence of all Tantras and is honoured by all Devatas. These means secure knowledge and awaken Tattvabodha. They destroy both merit and demerit and v 29 give both enjoyment and liberation Bhogamuktipradayakam.
This doctrine is said to have been kept as a profound secret so that it had not been divulged even to Vishnu, Brahma nor Ganapa. It should be concealed in the heart Gopaniyantu hridaye. Rahasyam adbhutang vatsa gopavyam pashushangkate. The Devi speaking of this doctrine thus addresses the Bhairava “Child Vatsa it strikes me with wonder and bewilders even the wise. It is replete with numerous and bewildering meanings and is the final resting place of all good disciples Sachchhishya-paramaspadam.
It is Sadachara according to all doctrines Sarvavadisadachara and is at the same time blamed or reprobated by all doctrines Sarvavadivigarhita. It can be learnt only from a good teacher Sadacharyyaparijnaptam. Follow it with care. The Sadhaka should rise in themorning, make his Pranama to the Kula trees Kulavrikshaand contemplate upon the Kula Shakti from the Muladhara to the Brahmarandhra and meditate on the Guru.
The Tararahasyavrittika quoting the above verse from the Kameshvara Tantra adds that the baove are those usually enumerated but that a ninth is added by some namely the Chincha.
The printed Tantrasara however gives a list of ten trees, viz, the first seven mentioned together with Udumbara, Dhatri and Chincha. Then follows the mental worship of the eight Kulanathas, namely Prahladananda, Sanakananda, Kumarananda, Vashishtananda, Krodhananda, Sukhananda, Jnanananda and Bodhananda. Their Dhyana is given in two verses. They are those whose eyes betray the bliss in their hearts which comes from the great Rasa Maharasarasollasahridayanandalochanah ; whose darkness Tamas has been cut and crushed by embracing Kula; the dispellers of fear who know the meaning of all the Kula tantras I, The Chapter closes with the instruction that the Guru fit to initiate a disciple in this system must be a Kulina and no other.
The Kulina is Adhikari of all Vidyas and is competent to initiate in all Mantras Dikshaprabhuh sa evatra sarvamantrasya naparah. The work of those who leave the Kulaguru is stated to be mere Abhichara. Chapter II This chapter begins with the ablution-rites Snana and states the Shastric rules which must be followed. The devotee, after ablution, is directed to wear two pieces of cloth II, This is strictly in accordance with the rules laid down by Yogi Yajnavalkya.
A departure from this rule constitutes, according to Bhrigu, nakedness, which disqualifies for the performance of religious rites. The devotee is next directed to worship Shakti with offerings of flowers, incense, perfumed betel and other desirable articles. Then follows the worship with Yantra and the contemplation of Oneness with the Mother. The worship of the Sadhaka’s wife Nijakantam II, 30 is described with the details of her initiation to be given where She has previously been uninitiated.