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CHAPTER I
THE enchanting summit of the Lord of Mountains,1 resplendent
with all its various jewels, clad with many a tree and many a
creeper, melodious with the song of: many a bird, scented with the
fragrance of all the season's flowers, most beautiful, fanned by
soft, cool, and perfumed breezes, shadowed by the still shade of
stately trees;2 where cool groves resound with the sweet-voiced
songs of troops of Apsara, 8 and in the forest depths flocks of
kokila4 maddened with passion sing; where (Spring)6 Lord of the
Seasons with his followers ever abide (the Lord of Mountains,
Kailasa); peopled by (troops of)6
1
Mount Kailasa, the Paradise of Shiva. Esoterically, the Sahasrara Padma (see
Tripura-sara, cited in Bhaskararaya's Commentary on Lalita-sahasra-nama, v. 17).
3
Literally; covered by the shadows of great trees, the shadows of which are
motionless: that is, the trees are so great and so close to one another that there is
perpetual shade.
3
Beautiful and voluptuous Deva-yoni (vide post) of Indra's heaven, wives of the
Gandharvas, produced at the churning of the ocean.
4
Or Koel, the black or Indian cuckoo (Cuculus Indicus). s Vasanta, whose
followers are the Koel bird (supra), the vernal breeze, the black bee, etc. (see
Raghuvangsha of Kalidasa, chap. ix, verses 24 et seq.).
s
Hence the Mountain Kailasa—the residence of Shiva—is called Gana-parvata
(frequented by troops), because peopled and surrounded by enormous hosts of
attendant Spirits and Deva-yoni (deva eva yonih—nidana-bhutah—yasya), who
are, according to the definition of the Amara-kosha, Vidyadhara, Apsara, Yaksha,
Rakshas, Gandharva, Kinnara, Pishacha, Guhyaka, Siddha, and Bhuta (see
Introduction).
2 TANTRA OF THE GREAT LIBERATION
Siddha,1 Charana,2 Gandharva,8 and Ganapatya 4 (1-5). It was
there that Parvati, 6 finding Shiva, Her gracious Lord, in mood
serene, with obeisance bent low and for the benefit of all the
worlds questioned Him, the Silent Deva, 6 Lord of all things
movable and immovable,7 the ever Beneficent and ever Blissful
One, the nectar of Whose mercy abounds as a great ocean, Whose
very essence is the Pure Sattva Guna,8 He Who is white as
camphor and the Jasmine flower,9 the Omni-
* Beneficent Deva-yoni of great purity, possessing the eight magical powers
(Siddhi), inhabiting, according to some, the Bhuvar-loka. To them (according to
the Gayatri Tantra, chap. x.) Ganesha first preached the Tantras after he himself
had received them from the mouth of Shiva.
2
Celestial dancers, singers, and bards or panegyrists of the Devas.
3
Deva-yoni, who, according to the Vishnu Purana, were sons of Brahma, " born
imbibing melody "; celestial musicians and choristers, who play and sing at the
banquets of the Devas, belonging, together with the Apsara—their wives—to
Indra's heaven.
* Worshippers and followers of Ganesha, one of whose names is Gana-pati.
8
Spouse, or Shakti, of Shiva, so called as being the Daughter of Parvata, the
Mountain (Himavat, Himalaya, that which has, or is, the abode of snow). Hence
She is called Giri-ja, Giri-suta, Haimavati.
6 Because then observing the vow of silence (Mauna-vrata).
7
The organic and inorganic world.
8
Shuddha-sattva-maya—that is, whose very being is the first of the three Guna
or qualities in things. Sattva, Rajas, and Tamas. And so Shiva is stated to be
Sattvika. According, however, to the Vaishnavite Shrimad-bhagavata, the One
Being endowed with all these qualities for the creation, preservation, and
destruction of the world shows Himself in the first as Hari (Vishnu), in the second
as Virinchi (Brahma), and in the third as Hara (Shiva), and discountenances the
worship of the two latter " with condition," on account of the excess of the
qualities of passion and darkness in these Deities (chap. ii., verse 23). Where,
however, they are worshipped " without condition," they are so worshipped as
manifestations of the Supreme Lord. Here, however, Shiva is referred to as the
Supreme Lord, in His sattva aspect, called Sadashiva, the Cause of release, the
Conferrer of blessing (Anugrahada), the ever Blissful One (vide post), and (later)
Jnana-maya. Shiva, in His sattvika quality, is also called Mrida (Happiness) in the
Mahimna-stava. He has other aspects (see post), and it is these to which the
Shrimad-bhagavata refers.
9
Kunda (Jasminum multiflorum or pubescens). Similar descriptions Of the Deva
to that which follows are found in almost all the Tantras.
TANTRA OF THE GREAT LIBERATION 3
present One, Whose raiment is space1 itself, Lord of the poor and
the beloved Master of all yogi,2 Whose coiled and matted hair8 is
wet with the spray of Ganga 4 and (of Whose naked body) ashes
are the adornment6 only;
the passionless One,8 Whose neck is garlanded with snakes and
skulls of men, the three-eyed One,7 Lord of
as in Sarada-tilaka (chap. xviii.). The Nibandha Tantra exceptionally describes
Him of a vermilion colour (sindura-varna): " I salute Isha, gem-crowned. Whose
head-ornament is the shining beauty of the Moon, with smiling lotus-face, from
Whose forehead an eye looks forth;
Whose body is beautified by bright ornament; Who, holding a trident and tangka,
places the palm of His hand on the high and rounded breast of His Beloved
(Spouse), Who Herself places one hand on His left thigh and holds a red night-
lotus (Kuvalaya) in the other." The night lotus, " the wife of the moon," is also
generally white.
1
Esoterically, he is represented naked as the Yogis are. In the esoteric sense he
is Digambara, or " clothed with space," in the sense that He is Omnipresent. The
infinity of space or the points of the compass clothe Him.
2
Ascetic followers of, and adepts in, the yoga doctrine (see Introduction). Shiva,
by his great austerities, is the Lord and Exemplar of all ascetics.
3
Jata, as worn by ascetics in serpentine coils (Jatajuta).
4
Hence He is called Ganga-dhara. When the Ganges descended from heaven
He intercepted it by His head, so that the earth might not be crushed by the weight
of the falling stream. It is said that the Ganges was first held in the water-jar
(Kamandalu) of Brahma, then in the hair of Shiva, and lastly in the body of Jahnu,
whence it is called the Jahnavi (see Shangkaracharya's Gangashtakam).
6
Vibhuti-bhushita, which Bharati translates as in text, but, as pointed out (ed.
Bhakta), Vibhuti may here also refer to the eight Siddhi which Shiva possesses.
Vibhuti is also halo or aura.
6
Shanta (the tranquil) and Atita (the transcendent), two of the thirty-six
principles of Shaivagama, are differing aspects of Shiva. As Shruti says: " This
fire is verily Rudra Himself; of Him there are two bodies, one fierce and the other
gentle " (Taittiriya Sanghita, 5-7-3).
7
Tri-lochana, one eye (symbolically the inner eye of wisdom) being in the
forehead. From this eye flashed the light which consumed the body of the God of
Love—Kama-deva—and at the expiration of a Kalpa the Devas. According to
Arrian, the Indian Bacchus (Bhaga, or Shiva) was called Thriambus, possibly a
corruption of Tryambaka, " three-eyed." The Devi is called Tryambaki, because
She is the Mother of the Three—Brahma, Vishnu, and Rudra. And this also is the
esoteric meaning of Tryambaka as applied to Shiva, the " Father of the Three "
(see the Mrityunjaya-mantra, chap. v., 210).
4 TANTRA OF THE GREAT LIBERATION
the three worlds,1 with one hand wielding the trident and with the
other bestowing blessings; easily appeased, Whose very substance
is unconditioned Knowledge;2 the Bestower of eternal
emancipation, the Ever-existent, Fearless, Changeless, Stainless,8
One without defect, the Benefactor of all, and the Deva of all
Devas (5-10).
Shri Parvati said:
O Deva of the Devas, Lord of the world. Jewel of Mercy, my
Husband, Thou art my Lord, on Whom I am ever dependent and
to Whom I am ever obedient. Nor can I say ought without Thy
word. If Thou hast affection for me, I crave to lay before Thee
that which passeth in my mind. Who else but Thee, O Great
Lord,4 in the three worlds is able to solve these doubts of mine.
Thou Who knowest all and all the Scriptures (11-13).
Shri Sadashiva 6 said:
What is that Thou sayest, O Thou Great Wise One® and
Beloved of My heart, I will tell Thee anything, be it ever so bound
in mystery, even that which should not be spoken of before
Ganesha7 and Skanda8 Commander
4
Tri-loka (see Introduction).
• Jnana-maya, as in the body of the Hangsa-pitha in the Sahasrara, on which the
feet of the Guru (Guru-paduka) rest.
8
Niranjana (Anjana = Collyrium), which, however, Hariharananda Bharati
translates as " incomprehensible to the ignorant." The Shabda-kalpa-druma gives
the definition as Nirgatam anjanam iva ajnanam yatra (one from whom ignorance
has been driven out). The term may mean " the perfect Knower."
4 Maheshvara or Great Lord, Whose quality is the supreme individuality as
explained in the Vishva-sharira chapter of the Virupaksha-panchashika; lordship,
activity, independence, consciousness itself.
6
Sadashiva; Shiva, in whom the superlative sattvaguna predominates, is the
Vindu and Nada of the thirty-six Tattvas of Shaivagama, one of the five Maha-preta
Whose vija is " Hsau," spoken of in the Rudra-yamala Tantra. It is Shiva, " the
Ever-Auspicious," who here speaks, voluntarily assuming form for the benefit of
His devotees (see also verse 8 of Ananda-lahari of Shangkaracharyya, and verses
42-43 of Sureshvaracharya's Manasollasa, and Bbaskararaya, Commentary on
Lalita-sahasra-nama, v. 174).
6 Maha-prajne.
T
and 8 Both sons of Shiva, the first being the elephant-headed Deva
TANTRA OF THE GREAT LIBERATION 5
of the Hosts of Heaven. What is there in all the three worlds which
should be concealed from Thee? For Thou, O Devi, art My very
Self. There is no difference between Me and Thee.1 Thou too art
omnipresent. What is it then that Thou knowest not that Thou
questionest like unto one who knoweth nothing (14-16).
The pure2 Parvati, gladdened at hearing the words of the Deva,
bending low made obeisance and thus questioned Shangkara.8
Shri Adya4 said:
O Bhagavan!6 Lord of all. Greatest among those who
partake of the Pancha-tattva (wine, meat, etc.) rather for the mere gratification of
the senses than in the manner and for the object for which they were prescribed.
1
Indicative of incest,
2
See Introduction.
3
Hitaya yani karmani kathitani tvaya Prabho 1
Manye tani mahadeva viparitani inanave. In the
event a true prophecy.
4
Yoga (see Introduction).
6
Nyasa (see ibid.).
8
Diagrams (see ibid.).
7
Purashcharana is the repetition, a specific number of times and under specific
conditions, of Mantras (see Introduction).
a
Dinesha, an epithet of Shiva.