Kulachudamani Tantra. Edited by Girisha Chandra ......the worship of Shakti. It is accordingly found frequently rf~ferred to as an authority in many compilations though the I{ ulachi'1dama11i

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I I

Tantras . Kulacudama~i Kulachudamani Tantra

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TANTRIK Edited by ARTI I UR

VOL. IV

~ U LACHUDAMANITANTRA

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. ~l\SK KIT PRESS DLPO

30, CUR~W.\LLIS S fl-l.

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TANTRIK TEXTS

Vrn .. I. TJ\NTR 1\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.

VoL. VI. KALiVILASA TANTRA.

VoL. VII. TANTRARAJA TANTRA.

( Shortly out).

( In the press).

( 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.

THE SIX CENTRES AND THE SERPE:'\T FORCE

(SH ATCHAK RAN I RO PAN A). • ( In the press).

OCEAN OF KULA TANTRA (KULAR1VAVA

TANT RA). ( Inpreparat£on).

BY ARTH U R AN D ELLEN AVALON I HYl\1NS TO THE GODDESS (from the Tant ra and other

Shastra and Stotra of Shangkaracharyya).

., ....

I :,_ ... .

I


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.


-

Digitized by the Internet Archive in 2011 with funding from

University of Toronto

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INTRODUCTION.

-· - ---

This first edition of the hitherto unpublished Kulacl111d~ma11i has been prepared with the help of manuscripts (marked cfi" and ~) collected by the Varendra Anusandhftna Samiti of Rajshahi from reputed centres of Ttrntrika worship in Bengal. The text has been compared in several cases with other manuscripts 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


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 s tated i 11 th e las t chapter (VI I. 79) of th<..: Ku Jach t1d{t -

111a11i where the: Dcv1 addressing 11 er Lord says :-

C• , /\ 1 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 th e Kulacht"1dama11i says at th e 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 twiceborn caste. The s<..:cret teaching appears to ha,·e been transmitted 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 features 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 (Sangkalitartha) 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 Sftdhakas 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-her than Vaish11a vf1chf1ra ;

b

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 another 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-e of Sftdhana this ::, b


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 jagatsarvam ). An essential feature of this 1tchf'tra is the attainment 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 accordingly said to weigh more than all Yajnas and Vratas put together 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 concernE2cl but with the statement of the hi\;torical facts. As being the Achftra 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.


C I I 1\ PT E 1, I.

The hook opens with an enumeration of the K ula-!--i tmdari s or Devis who are said to be innunH..: ra!)l e. under the names of Tripurt,. Kttlik:'i. Vttg·ishvad, Sukulf1. K ulf, . l\l{LtangginL 1'11rnf1. V imal:'i. Cha11da11:'1 yik:'i. E kaj;1 It,. Durgft and others . Several doctrines also such as Vais/uzava. G{tnapatya and others are mentioned.

The names of a number of Tantras belonging to the sixty four arc next given. A complete list has been quoted in th e footnotes (pages 2- 3) from the Vfimakeshvara-tantra. acconling· to which each of the eight Bhairavas has a Tantra of his own . all of which are collectively known as the Bhairav:"1sh/akam. Similarly the Tantras relating to the seven l\latrik:'is and the Shivacli\tis arc collectively called Bahun"tpf1shtakam. The Yftmalas 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 Vttmakeshvara arc as follows:

lvlahttmftyi

4 5-12

13-20

21-28

Shambara

Y oginijala-sham bara

Tattva-sharn bara

Bhairav£1shtaka- (a)

(b) (c) (a')

A • A Sltancnra .-:,;:-.,

Ruru

Chanda

Krodha

(e) U nmatta

(./) Kapali

(g) Bhishana

(h) Sanghara

Bahun\pi\shtaka-the eight Tantras of the seven l\Iatrz"kas and Shivach\tis

Yarnalashtaka-(a)

(b) (c) (a') (c)

Brahmayamala

Vishnuyamala

Rudrayarnala

Lakshmiyamala

Umayarnala


INTRODUCTION . J

(/) S kancla yttmila- ( B haskara

substitutes J ayadrathayftmala)

(K) Ganeshayamala

(h) Grahayamala =/..=29 l\Iahochchhushya 49 s~trv,tj 11ft 11 ot t,tr,t ,-;,,: "'0

,) Vfttula ,-;,,: 50 lVIahftk:U1mata ,,,:, ,., I

" V atulottara 51 lVI ahfdakshmimata

,., ,, .)- Hridbheda -,,

J - Siddhayogeshvarimata :;{: ,., ,., Tantrabheda 53 K un'\pikfunata "" 34 Guhyatantra 54 Devart1pik,\mata

35 In ·1 '-.Hllll .;:a 55 Sarva viramata ,.,6 "

Kalttvticla 56 Vimalamata

37 IT 1" " -...a asara 57(a) Purvamrn\ya ,.,8 "

Kubjikamata (b) Pashchimamrn\ya

"A' 39 Tantrottara (c) Daks/zim"tmni\,ya

40 Vi11atantra (d) u h A ttaramnaya

41 Trodala 58 Niruttara

42 Trodalottara 59 Vaisheshika

43 Panch,"tmrita 60 J ,. ,. nanarnava

44 Riipabheda ·"-6 -.~ I Virabali

45 Bhutoddtunara 62 Arunesha

46 Kulasftra 6,., "

l\Iohinisha

47 Kuloddisha 64 Vishuddhesvara ,;,:, 48 K ulach 11dfu11ani

It has not been found possible to identify with ce rtainty all items in the list given in this work with that of the Vtunakeshvara and in some respects the list differs. I f. however. we take 1\1:"t.yottara, Kalftpaka or Kalftpada, Sarvajnanatmaka and Vishudeshvara which occur in the Kulachudfunani to refer to items I, 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 these last the present work appears to give the names of the following Tantras :- 1\,Jah,\sarasvata. Tantrajrn\na. Vttsuki, l\Iahftsammohana, l\Iah,"tsftkshma, Vahana. V,'\hanottara, ~Iatribheda, Vishvfttmaka. Shivttvali. If ho,vever we thus count' them we get I o Tantras or one too many. Possibly l\lah,"tsftkshma may be part of the title of the Vfthana Tantra which succeeds it, in ,vhich case it may be eliminated.


r, I\' TI, 0 I> I . CT I<> '.\ .

The Bhaira va th c..: 11 sa ys that 11 e k11ow-; a ll thc;...,c K 11la s1111dari -;, doctrines. and Ta11 tras hu t ha-; 11evc;rt hc..:Je...,-, 11 ot attained hi iss ( .\.11anda ). I f e a -; ks th e B haira vi why thi s is so ?

I 11 reply th e Bhaira v1 firs t g ives som e ~c 11 eral phil o~oph ical instruction in e leven verses ( I. 16-26) to th e Bhairava wholll She addresses as the most Suprem e Kula th e ocean of T[unrika K ,ila k11owl edge (Tantrajn:"lllakularnava) whi ch. s in ce If c apparently seeks instruction. has for the mom e nt been obscu red by Her l\,ftty:'L This portion may be diviclccl into three !-iectio11s. The first (vv. 16-17) refers to that primordial s ta te \Vhe11 She as Prakriti was h-iclclen in Chiclt,nancla (Ahang Prakritin\pft chech chiclt111anclapan\yan:"t ). In thi s s tate there is neither creation. maintenance or destruction : neither Brahm:1. l lari or Shambhu or other Devas ; neither attachment, suffering- nor liberation ; neither piety. Theism. or Atheism. J apa. Guru or Shishya.

The second state (vv. 1 7-24) is that in which the Dcvi covering Herself with Her own l\Iay:"1 becomes desirous of creation ( U nmukhi) and threefold. Then joyful in the mad delight which comes of Her union with the Supreme Akula She becomes Vik£trini ; that is the Vikftras or Tattvas arise in 1\1 Ctlaprakriti.

l\If1,yay£tchchhftdya chf'ttmfu1ang tridh£t bhfttvft yadonmukh i Parftkularasonmftdamodini cha vikftri111

At this second stage Brahmft. Hari. Shambhu appear and with them the Worlds (Loka) and the Elements (PanchabhCttfmi) of which they are composed. By the differentiation of Shiva and Shakti the Gunas commence to operate (Shivashakti-prabheclena g-unotpattistu jayate). Brahm:"t and the others are not distinct entities. They are all one and the same as parts of Her. The creation which is l\Httr£ttmaka appears and then disappears in Pralaya.

In the third section (vv. 24-26) 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 kno,vn. For scriptural teaching is a means to an end ;-knowledge of Her. l t therefore has no use where She is kno,vn. 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 Bhairad then says " I manifest myself as woman (that is in female form or


I N 'I' R ( ) DU C, I' I C) N . 7

Shakti) which is my o,vn Self and the very essence of creation (Nt1r1rf1pang sam:",sthaya srish/isa.ram mad:"1tmakam) in order to know Thee Bhairava, the Guru who art united with Me (Bhavayogastham)". She adds that even when all this is said Her Tattva is not known.

The Dev1 then speaks of the methods ( U p:"1ya) of attaining liberation which is the essence of all Tantras and is honoured bv all Devatf1s. These means secure knowledge irncl a waken ' l~attvahodha. Thev clestrov both merit and demerit and (v. 29) give both e1;joyme11t' and liberation (Bhogamuktiprad:"tyakam). This doctrine is said to have been kept as a profound secret so that it had not been divulged even to Vishnu, Brahm:"t. nor Gauapa. It should be concealed in the heart (Gopaniyantu hridaye). .. This ,vonderful secret, my child, should be kept from Pashus" (v. 40. Rahasyam aclbhf1tang vatsa goptavyam pashushang-kate). The Dev1 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 (Sacltich~1ryyaparijnaptam). Follow it ,vith care."

To begin with, the Devi speaks of the necessity for the acquisition of J nanashuddhi, the purification of knowledge, and for this purpose She refers to the daily observances beginning with the morning rites. The Saclhaka should rise in the morning, make his Pra11a.ma to the Kula trees (Kulavriksha), and contemplate upon the Kula (Shakti) from the lVItdadhara to the Brahmarandhra and meditate on the Guru.

The Kulavrikshas according to the Kameshvara Tantra arc Shlesn~ataka, Karanja, Nimba, Ashvattha, Kadamha, \'ilva. \'a/a, Ashoka( 1 ). The Tararahasyavrittika quoting the ah<H'e verse from the Kameshvara Tantra adds that the above arc those usually enumerated but that a ninth is added by some namely the Chinchft. The printed Tantrasara however gives a list of ten trees ,,,z.. the first seven mentioned together with

( 1) Shleshmfitak:lk:1r:111jakhy:1nimhaslw:lllhaka<lamhak:U

\'ilrn rnto 'pyashokashcha ityashtau kulapadapah.


li\'I l{Ol>l 'I IOi\ .

l Jt!11111l,,tr;1, I >hfttri. and Chinchft( 1 ). From which it ,,ould appc.:,11 th;it whil -; t ~ hl1·sh111fttaka. Karanja, Vilva, J\sh vattha, Kadamba . Niml>a and \'a/a are gen e rally recognised as K11la trees, Udum hara, I )hfttri, Chi11chft. and J\shoka are only exceptionally so. Then follows the mental worship of the eight Kula11{1thas, namely l >rahl{t< l{tllanda, Sa11akftna11da. K umftr{rnanda, \/ ashish/ hfuianda. K rodhfi.nanda. Sukhfu1anda. J nfu1{rnanda and Bodhtrn anda. T heir Uhyfrna is given i11 t ,vo verses. T hey are those whose eves betray the b liss in their hearts which comes from the.: , /rea t Rasa ( i\ I aharasarasoll[t'-;ahricla v{u1a11dalochanah) ; whose ~ , darkn ess (Ta mas) has been cu t and crushed by em b raci ng K ula ; th e cli spellcrs of fear who know the meaning of all th e K ula Tantras ( l. 36-37). T he Chapte r closes with the ins truc tion that th e Guru fi t to ini t ia te a disciple in this sys tem m us t be a Kulina and no o the r. T he K ulina is Aclhik:'i ri o f a ll V idya s and is co mpete nt to initia te in a ll ?vlant ras ( D ikshflpra bh uh sa cvatra sarvamantrasya na para h). The work o f th ose who leave th e K ulag uru is s ta ted to be mere Abhichara.

CHAPTER II.

This chapter beg ins with the ablution-rites (Snana) and s tates th e Shastric rules which must be followed. The devotee. after ablution. is directed to ,vear two pieces of cloth (II. 1 2 ).

This is strictly in accorclance 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 ,vorship Shakti with offerings of flo,vers. incense. perfumed betel. and other desirable articles. Then foll ows the worship with Yantra and the contemplation of Oneness with the lVlother. The worship of the Sadhaka's wife , Nija kantam I I. 30) is described with the details of her initiation to be given where She has previously been uninitiated.

- - - - ------ ----

( J) Shleshma tnkaka ranjand 1a-Yilva shv:1t tha-kadamhakah

Nimbo v:l/o dumlmrnncha <lhntr'i chincha d::isha smritah.


CHAPTER I I I.

The rites prescribed for the night are disclosed in this Chapter. If the devotee worships a Parashakti, he should first initiate her if she happens to be uninitiated. The mantra for such initiation is referred to in three verses (III. 1 3- I 5). The food to be offered to Shakti during the Purashcharana-ceremony is enumerated at length (II I. 2 2 - 26 ). The Shaktis worshipped are to be looked upon as eight Matrzktts, and they should be named accordingly. The hymn to be recited in their worship is given, which shows that each of them is to be addressed as one of the aspects of the Mother Herself.

The hymn is called Karnejapa-stotra from the fact that each verse addressed to each of the Matrikas is whispered into her ear. In this worship the elder may bow down to the younger, one of superior caste to one of inferior caste, for the Shaktis selected for worship, are each and all manifestations of the Mother. The following translation and accompanying notes are by the General Editor.

01\I.

Obeisance to Thee O Mother ! 0 Dev1 ! The pure One ( 1) Who art Brahma ( 2) Remove by Thy mercy all obstacles (3) which beset me And grant me liberation (4)

2.

Our great Lady ! (5) Bestower of blessings ! Oh Devi ! Who art the Supreme Bliss (6) Remove by Thy mercy all obstacles which beset me And grant me liberation

1. Anaghe.

2. BrahmarC1padhare i. e. Shakti of Brahma or Brahmi Shakti.

3. Vighnam ; that is obstacles standing in the way of liberation.

4. Si<ldhi ; the greatest of which liLeration (Moksha) is. The refrain runs:

Kripay:l. hara vighnam me mama si<ldhing prayachchha me.

5. l\laheshi, Shakti of l\lahesha or Shiva : Shaiva Shakti.

6. l'aram:l.nandarupini : for She is according to Tantra one with the Supreme Brahman " ' ho

is Bliss Itself,

2


10 INTRODUCTION.

,, .)·

Kaumt1r1 ! ( 1) beautiful Playmate of K um:''tra ! The sovereign Mistress of all Vidyfts ! ( 2) Remove hy Thy mercy all obstacles which heset me And grant me libe ration

4.

0 Devi ! 'vVho borne by the son of Vinatft (3) /\rt Vishuu (4) R emove by Thy mercy all obstacles which beset me And grant me liheration

5.

Oh Devi ! Bestower of blessings ! Who art Vttrahi (s) By Whom the earth was lifted on Thy tusks ( 6) Remove by Thy mercy all obstacles which beset me And grant me liberation.

6.

0 Devi ! Who art Shakra (7) Who art worshipped by Shakra and other Suras (8) Remove by Thy mercy all obstacles which beset me And grant me liberation.

7.

Chamunda ! (9) besmeared with blood wearing a garland of severed heads

Destructress of fear ! Remove by Thy mercy all obstacles ,vhich beset me And grant me liberation.

- -------- - ---- ~

T. Shakti of Kumara .

2. Sarvavidyeshi ; the Vidyas are ,·arious manifestatinns of ::-.Jahashakti.

3. That is the bird-king Garuda the vehicle of Vishuu,

4. \'ishnurupadhare, i e. \'aishna,·l Shakti.

5. Sh.,kti of Varaha the Boar incarnation of Vishnu.

6. The Varaha Avatara ,rhi~h succeeded the Kurmm!t and raised the e,uth from the \\·aters

in which it was sul,merged.

7. Indra, the Ded is here addressed as. the Shakti of Indra nr Aindri Shakti. 8. The Devas.

9, One of the Sangharini manifestations of De\'i.


_ ___________ ...,...,...'"""""'="'""---=-~==~================= -~ -

1NTRODUCTION.

8.

l\1ah£tlakshmi, ! Mahamtty£t ! ( r) Destructress of anguish and sorrow ! Remove by Thy mercy all obstacles which beset me And grant me liberation.

9. .

Thou art O Devi ! the Father and Mother of all ( 2)

II

And art to us in the place of Father and Mother (3) One Thou art yet manifold (4) in the form of the

universe (s) Obeisance, Oh Devi ! to Thee.

With the recitation of this hymn ends the Puja. of the Shaktis ; the worship of at least one of whom is enjoined. Other rites are enumerated in the subsequent Chapters.

CHAPTER IV.

The devotee should be well versed in Vaishnavachara that is in Bhaktimtirga before he can be permitted to adopt any of the special rites. He should be U darachittah (large minded) Paraninda-sahishuuh (patient of ill said of him) and U pakararatah (one \\ho does good to others). He is required to recite his Mula-mantra if he happens to come upon a deserted temple, junction of four roads and such other places which are said to be fit for worship. He is directed also to bow unnoticed to l\1ah.ft kali if he sees certain birds and animals : Gridhra (Vulture), Kshemangkari (Brfthmaui kite) Jambuki (She-jackal) Yamadfttika (raven) Kurara (osprey) Shyena (hawk, eagle or falcon) a crow and a black cat. He is further directed to do circumam bulation (Pradakshiua) of a corpse and the cremation g round. The Mantras to be recited on such occasions are noted. Obeisance

1. l\Iahamohe. As such the :;\[other is the Destruct ress of Avidya and therefore as the verse

says de'3tructress of all the anguish and sorrow which proceed from it. 2. Pit,imatrimaye.

3. Pitrimatrivahishkrite. The earthly fath er and mother which are mere Angshashakt is

arc put aside to revere Il er as the real Father and l\Iother of all.

4 Eke Lahuvidhe.

5. Vishnu(1pe.


I 2 I NTRODl.i C 'I· r ON .

must also he mad<.: when he sees a black !lower, red cloth , a king, a prince, an elephant, a horse, a chariot, weapons of war, valorous man (Virapurusha) a buffalo, a Kaulika or an image of M ahishamardini. If he sees a jar of wine, fish or flesh, or a beautiful woman , or a Dcvi Bhairavi, he must how and recite a special mantra. The Nilatantra gives a fuller list of objects to which obeisance is to be made in thi s way. Then comes the ritual prescribed for the worship of Kftli in the crcmationg-rouncl. The Dhyftna is revealed in seven verses (IV. 39-45). As this Dcvi fulfils all Siddhis She is called IJakshiuftkftli.

CHAPTER V.

This Chapter deals with rites which arc performed for the development of powers enabling the devotee to draw towards him any Deva, lower Spirits or human being he wishes. Vv. 7-8 say that if anything is taken from the subject of the rite which belongs to him or he or she are ill-treated or deceived in any way the Sadhaka is fallen (Bhrashta) and dies. Harm also happens to his family from such magic (Abhichara). The rite consists of the worship of Dakshiuakali, The Rishi of the lviantra is Bhairava and Chhanda is Vslzuik. The first Vija is the supreme Shakti (Purvang vijang parashakti). The Angganyftsa is directed to be performed with the Vija coupled with the six long vowels. In this rite the Brahmana Sadhaka is directed to substitute for wine ( where this is mentioned) honey in a vessel of copper (v. 78) or he may perform the Kulapuja with Kula wine.

CHAPTER VI.

This_ par~ is con~erned with the method of acquiring po,vers (Vetalas1ddh1) enablmg the devotee to go anywhere he pleases. It consists in the worship of Y oganidra, Katyftyani, Purneshi ; Chandi ; Ka.mflkhya, and Dikkaravasini. The special rite of Sftdhana which goes by the name of Shavasadhana, is described in this chapter (vv. r 9-28). The object of this Sadhana in this special instance is the acquisition of the power ,vith which the Chapter deals.


CH A PT E R V I I.

This the last chapter describes the ,vorsh ip of l\tlahishamardini which, from the large number of stone and metal images discovered in various places, seems to have been very popular at one time. The ,vorship of IVIahishamardini appears to have undergone gradual changes. This is indicated by the Mantra as disclosed in the Kulachf1d:'\mani. The l\,Iantra has been revealed in the usual Tcintrika garb by the following verse:-

Trailokyavijabh(itftnte sambodhanapadang tatalt

Srzshtisangharakau varnau vidya mahishamardini

This yields a mantra of nine syllables, namely

Ong l\tlahishamardini Svaha

But the text (VI I 5) ordains that if the l\lantra and its Sadhana is disclosed at all. it may be disclosed to one who is extremely obedient to his Guru, but even then not with its Vija. Only eight syllables should be disclosed, thus reducing the mantra to

Mahisltamardini Svfthft.

It is said that the lVIantra of nine syllables should not be imparted but should in the Kali age be kept concealed, and that eight sy1lables alone should be disclosed with the lV[antra, Svaha, but never with the lVIantra Namah.

It would appear from the Shftradfi,tilaka, a compilation by Lakshma1la Deshika of the eleventh century A. D. that in his clay the Mantra of eight syllables alone was known. The Mantra of ten syllables is not mentioned even by the Kulach ua'ftmani. This may be taken to suggest that the worship of Mahishmardini is of great antiquity. Originally the mantra was of eight, nine and ten syll"ables: But in cours~ of time (at the date when the Kulachndamam was .reduced mto writinothe lVIantra of ten syllables had already fallen into disuse, whil~ the Mantra of nine syllables, was discontinued. In the eleventh century A. D. : at the date of the compilation of Shi\radi\tilaka) the l\Iantra of eight syllables only was known.


I>JTRC)DUCTION.

/\11otlwr irnp<>rtant cha11~·e is noticeable in the NLi;!ti and Chha11da <>f this :\la11tra. The N1:d1i according to lU1ghava's Commentary 011 tlw Sht,raclihilaka, is said t1J be.: Shakavatsa: th<.: Chha11da according to it is J>rakn'ti. The Commentator also 111Jticc.:s that in his clay according t<J some.: the Ris!ti was also said to he :\H\rkandcya. But the.: K ulach(rdiimaui (VI I. 1 1) distinctly says that the.: Rl~i;!ti is i\'arada and the Chhanda is G{1yatri. l t is noticeable.: that the Jris!ti and ChhancJa of the :\Iantra for the.: worship of UCtrg:"l are .0Ji\rada and Gayatri. l\Iay it be that the worship of :Vlahi.sharnarcJini was gradually sought to be cast into the same form as the worship of Durga? This seems highly probable from another circumstance that according to the Sharaclatilaka-tika of R.f1ghava Bhatta, the Pilhapftjft should be performed as ordained for the worship of Durgf1.

The image of :Vlahi.s!tamardini is however different from that of of Durg{t. l\lahi.s!tamardini according to Kulachudamaui (VI I 13) has eight hands holding on the right side Chakra (discus) Khadga (sacrificial sword), Vaua (arrow), Sh(da (trident), and on the left side Khadga, Charma (shield), Dhanu (bow) and Tarjani-mudra ('uide post). The Devi is said to be of black colour, ,vearing yellow cloth, and is placed on the body of a black buffalo.

This Dhyfwa does not exactly correspond with the one which is noted in the Sharadatilaka. According to it, the Devi holds in Her hands Chakra, Shangkha ( conch shell), Kripfwa (sword) Khelaka ( club). Vf11za, Karmuka (bow). Shula and Tarjani-mudra. The Devi who is said to be of the colour of Garuda-stone ( emerald) and bedecked with the crescent moon is described as sitting on the head of the buffalo.

1 n the Hymn incorporated with the text of the K ulach11damani (VI 1 33) the Devi is said to be black of colour, resembling crushed antimony and is described as holding Chakra, Dara. (Shangkha), Kartnkft (small sword), Khela (club), Vftna, Dhanu, Trishula and Abhaya-mudrft. So far as this l\!Iudra is concerned, Rf1ghava cites an authority to show that Tarjanimudrft is the same as the Abhaya-mudrfL It appears from the Tantrasara that the Devi is to be worshipped now in this form.

The K ulach-C1dama11i gives no Shangkha, or Khetaka or Kartrikft. It has instead two Khaa:~as and Charma. The Shf1radf1tilaka n1<...:ntions no Charma or double sword. It introduces Shangkha and Khetaka. The Hymn makes a further


INTRODUCTION .

departure by changing the Khadga into Kartrika. This is exactly what appears to have been in vogue when the Tantrasara came to be compiled about 400 years ag-o. The Hymn therefore appears to be of a date later than this.

While the images appear to have changed in this way. the mode of worship has remained pretty fairly the same. The details are given ,vith a vie\\' to help the reader to follow the ritual.

The worship of l\lahishamardini is in general performed in the usual Tfi.ntrika way. The text only notices the points of difference which constitute its special features. The mos t noticeable of these is the Anggany:\sa which usually embraces six Anggas. In the case of the worship of lVIahishamardini the text (VII 15-17) mentions only five Anggas. The Sharadi'ttilaka (X I 2 5) says that in this worship N yftsa is made only upon five Ang-gas, leaving out the N yf1.sa of the eyes. The Dhyana is given in verses r 2-14. The Yantra is composed of a lotus of eight petals, in each of which (VI I I 8) eight Devis are worshipped, described generally as Durga and others (Durg-ady:\). Their names ar~ given in the Sha radtttilaka (X I 29) as Durgi\., Varavaruini, Arya, Kanakaprabhft,, Krittika, Abhayaprada, Kanyft and Sunlpft. They are worshipped ~ith the long vowels i\,, i, ll, ri, !rt, ai, au and ah. Thus :-Ang Duro-ftyai namah; ing Varavaruinyai namah; 0 ng Aryayai namah; Ring Kanakaprabhayai namah ; Ldng Krz'tt1kftyai namah ; AingAbhayapradayai namah ; Aung Kanya.yai namah ; Ah Sunlpi\yai namah. The Sharadatilaka-tika of Raghava Bhat/a says that in selecting the long vowels rt, lri should be rejected as neuter vowels. The Tantrasara, however, gives the long vowels as ft, i, 11, ri, Id, ai, au, ah. The weapons are also to be worshipped along with the consonants beginning with ya or in other words the consonants beginning with ya. that is ya. ra, la, va, sha, sha, sa, and ha are selected.

The hyn1n to l\tiahishamardini incorporated in the Kulachudamaui is recited by Bhairava. The text of this hymn appears to have grown defective in course of time. Reference had accord_ingly to be made not only to the printed edition but to Ms. copies of the Tantrasara in which it is quoted. One l\1s. dated r 604 Shaka year found in the district of lVI ymensing by the travelling Pandit of the Varenclra Research Society, was of great. help in restoring the correct reading. The text. as printed herein may, therefore, be taken as fairly accurate. From the hymn ( Vv 22-35) it appears that whilst the worship of


10.'TR<)l>UCTION.

\ ' i.,/,1111 and Shi Ya was. popular, and thc;ir votari,;s were ap-1 ilaw l,·d th,· K t1hchftra was blamed. J\ translati<Jn of this hymn in En~·lish was printed in the Yolumc; entitled " I l ymns to the ( ;odck.:ss" by /\. & I~. J\ valon. J\s was there pointed out the text of the Tantrasara used for this translation was in parts corrupt and unintc.;lleg-ib)c; and in others of doubtful meaning-. J\ further translation with commentary has therefore been here; made; by A. 1\ valon of the text as it has nuw been revised : and the opportunity has been availed of to correct some errors. The following translation and accompanying- notes arc; by the General Editor.

i\1 /\ H I.Sf I AM AR DI ~ I( 1 ) ST OT RA.

0 Chan di ! ( 2) By Whom the act of the wicked and formidable Asura( 3)

was shattered. Do Thou wander in my heart. Destroy my selfishness and the cala1~1ities which deeply

pierce me, Arising from the mass of malice and fears ( which assail me), So that, free from danger, And protected by the lotus duster of Thy feet, l\1y swan-like(4) mind may swim and rejoice in the Ocean

of Bliss.

2

vVhat fear of his enemies has he who worships Thee ? The Devas who worship Thy feet Having abandoned the form of N risingha(s) Whose towering mane rivals in splendour and height

towering Mount Sumeru,

( 1) A title of the Shakti nf Shiva as the powerful victrix of demons. She is :\Iahisha

mardini, as the slayt'r of i\Iahis/1a. The Daitya Shumbha attacked Her in the form of a

buffalo (:\lahisha) ; see Chandi.

(2) A form of the Devi assumed for the destruction of the Daitya Chanda, and who assisted

in the destruction of the demon Raktavija ; see (Markaudeya f'urana).

(3) ~Iahisha.

(4) l\lanohangsa; the Hangsa is variously described as a swan, gander, and flamingo.

(5) The l\lan-lion incarnation (Avatara) of Vi.'lmu, in which He destroyed the Daitra

Hirnnynkashipu, father of IIis devotee l'rahhlda.


INTRODUC'l' ION . I 7

And whose fing·crs arc outstretched to tear ( the breast of ) H irauyakashipu( 1)

Now worship (the lion)(:2) the enemy of the elcphant(3) Server of Thy feet which destroy the bonds of the Pashu.

0 Chaudi ! when the syllables. the letters of which speak of Thee,

Reach the car, then Brahma and other Dcvas Sing the truth. touching Purusha and Prakriti(4). 0 Dcvi ! be today gracious to me, Devoted as I am to the kissing of Thy sacred lotus feet. The one and only glittering abode of the essence of the

nectar of all Devat:l,s.

4

If, because of my following Your way of K ula(5), I suffer reproach, better is it that I shall thus be without

fame. Let me not have that which comes of the worship of

Keshava(6) and Kaushika(7) , Rather, 0 l\1other ! let my heart rest in meditation on Thy

lotus feet, Worshipped by Brahma, Hari(8), and the Enemy of Smara(9) By the Eater of oblations( 1 o) and the Enemy of the

Daitya ( 1 I).

(1) The Avatara is generally represenlecl with the King of the Dailyas accrnss llis knees,

tearing a~under with Ilis hands an<l claws the latter's Lclly. Sec note 5, p. 16. (2) ·which accompanies the Dev1 as Durga. After the destruction of I liranyakashipu,

Vishuu's wrath was not appeased. The world trembled, fearing what I le might do. The

Dcvas asked the help of Shiva, who assumed the SharalJha form-that nf a lion with wings and

eight feet-who caught up Vis/mu into the air and held him theni until he had become powerless.

The lion then went to the feet of Durga, whom he accompanies.

(3) Kari the eleph:rnt form subsequently assumed by the J\rnra :'llahisha. Karivairi=encmy

of elephant= lion.

(4) Shiva and Shakti ; the ''l\lale" and "Female" from whose uni1m springs the Universe.

(5) That is, Kulachara, one of the divisions of Tantrik worshippers, who, the \'erse says,

arc misunderstood, and therefore subject of rcproacl1 ; and which is contrasted in the next line

hut one with the more popular and conventional worship of Kesh:wa and Kaushika.

(6) Vis/urn. (7) I ndra. (8) \'ishuu. (9) Smara, the Goel of Lo,·e; Shiva, who slew him, i~ his "enemy."

( 10) That is Fire.

( 11) Daityil.r0

i : usually an cpithtt of Shri Krislwa, hut as Hari has already hcen menti,mecl,

pos.,ilily the reference may lie lo Jnclra . ,\ccorcling to i\lcdint, Daityari- Dc\':1ta

3 Downloaded from https://www.holybooks.com

I NTRODCCTIOJ\: .

5

() Mother! If I he engaged tn the constan t con templa tion of T hy lotus fee t,

Then what is there which S iddhas have( 1) which I ha ve not May T hy lo tus F eet be eve~ presen t to my bliss ful mind( 2) Th y fee t from which cxce?c}mg mer~y flo ws ! () propitious Moth er ! do I hou forgive me.

6

Verily ancl without cloubt, even the Lord of Bh11tas(3) would have perishecl(4)

Maddened as H e was with the joy of the embrace of (Thee . \t\Tho a rt) His own self(s)

Had He not been fr eshened by the lotus fragrance of Thy feet,

Bathed in the honey which flows within From the union of Shiva and Shakti(6).

7

0 Mother! let the stream of heavy showers of holy devotion towards Thee

Be ever shed upon me, S truggling and drowning(7), alas! as I am in the endless

Ocean of Illusion

( 1) Siddh aspada. (2) This "mind " has a qualifying adjective viz :-" Akshatasampadi"' "of •uninterrupted

happiness." It is so because the Devt is dancing there.

(3) Shiva is Bhuteshvara or Bhf1tanatha. Bhuta, which in a general sense means "beings,"

specifically refers to the Spirits hy whom Shiva is surrounded, and of whom He is Master.

(4) It is liy the Devi's aid that Shim is Parame!'hvara, for without Shakti He is ncthing, and

without Her life-giving energy and support cannot exist. .As the Kubjika T antra says : "With

out their Shaktis the husbands are Lut Preta (inert corpses)." So al~o the Jnanarnava: "0

beloved, pure Sadashiva, without Shakti is witl.ot;t motion like a corpse, for without Shakti

He can do nothing."

(5) Svatmanam parirabhya. Literally, having embraced Himself. T he Devi is, howe,·er,

in a dualistic sense, His sacred half, and in reality one with Him and his O\\ n self ( sec l\Iaha

nirvana Tantra, Chap, I). Cf. Atmaratipriyah (Shatchakra p. 64}.

(6) Daivadvichyutachandrachandanarasapragalbhyagarhhasravat. The meaning is not clear

1,ut Chandra (moon) seems to stand for the \'ija of Shi,·a (which it also means) : and

Chandanarasa (liquid sandal flow) issnes from Devi. T herefore the union of Shiva and Shakti in the Sahasrara appears to be indicated.

( 7) 1\Johajaladhi-,·yaharn-vidclha, lit : "pierced hy the mockery of the oce:m :1f illusion."


INTRODUCTION . 19

Without taste of the water of the Bliss of Brahman Which devotion dispels the weight of anguish from numbers

of Devas.

8

l\Iay the glory of Thy feet dark as a rainladen cloud, Be ever in my heart Dispelling by its lustre as of ten million suns The darkness which overspreads my mind. From its glittering womb were born the three Devatf'ts, \t\Tho create, maintain, and destroy the world, v\Those substance is pure consciousness and bliss.

9

May( I) Devi Durgft Who gives victory and happiness Dispeller of fear, Victrix of fortresses and ill-fortune Who had power to destroy the proud enemies of the

Devatas, And Who strikes terror into the hearts of thousands ( of Ever conquer! Her foes) She it was Who, having severed the head of the Asura

l\1ahisha, Crushed and killed under Her feet him who assumed the

form of a buffalo Now bellowing, now charging, and again retreating And from whose mouth the Asura issued.

IO

In the red ocean vast and surging Danced the great shields weapons and streamers( 2) of the

enemy (An ocean) clouded by the flight of discus And the arrows of the heaving multitude of soldiers There lay the heads of the proud and wicked Asuras Broken and cut to pieces, tossed about by the storm of

battle, (The sight of which) sharpened the thirst and hunger of

the birds of carrion.

(I) S<!c !\Jarkandtya Chandi vv . 38, 39 .

(2) Chdmarn.


20 I. T l{ <) I >l , I I O :\ .

I I

I 111eclitate(1) upu11 l)ev1 :\lahishamardi111, Rush i 11g in frenzy now here. now thc.:re on that wondr<Jw,

field of IJattle (for the slaugh ter of the enc.:mie~) 1\tte11decl by eight compa11i<J11 :\H'ttrz's(2) 1\11cl 011 the i\lantra and Badh1\ Vija(3) in the.: lotus of c.:ight

petals(4). \Nithin the two horns of the.: fierce and terrible rc.:stless and

challen,rinu head h _....,

Bent low and sla11ting(5) of the maddened buffalo.

12

Let the Sadhaka meditate Oil the dark Shiva ( i\I ahishamardini),

Holding in Her hands discus, lance, axe, shield, arrow, bow, and trident ,

l\Iaking the gesturc.:(6) which dispels fear; Her mass of hair is lil:e a bank of cloud ent,'v·ined up on

Her hcacl, Iler face most formidable awes (Her foes) l\Iaking even the defiant falter Her laugh is loud and terrible.

I ,.,

" 0 Devi ! such as in this manner lVIeditate upon this Thy faultless form . Or upon Thee as Durga or other form of Thine Worshipped by I ndra and other Devas, To them it is given to attack the cities of their foes, And conquering their enemies, to gain a kingdom ; They too, acquire the nectar of the knov1rlcdge of poesy, And power to arrest, banish. and slay(7 ).

(I) Reading Smare for ,'are in t<::xt.

(2) The D,::d,; so called ,,1idi: ante the Karnejapa-Stotra.

(3) String the \lantra may lie said with this or the Tara (Ong} \la)a (llting} Ka.111.t (Kling)

01 Val!hhava \'ija (Aing).

(4} On the petals are th~ eight syllables :\Iah1shm,u<li11i sdha : "Salut.i.tion to the Dcvi

slayer of :\fahisha"

(5) The buffalo when charging puts its head askew. The :\lantra is thought of as placed between the t 11•0 horns.

(6) The ,\Lihayamu<lra.

(7) Staml,hanam, Uchchatanam. and :\Iaranam ; three ol the Tantrik Shatkarma.

\


INTRODUCTION.

Whosoever reads or hears this Hymn l\1ade by me in rapt meditatiqn upon Thy lotus feet , Wherein is said Thy Kula worship and l\Iantra in hidden

form( 1) In the palms of the hands of all such Are forthwith wealth, fulfilment of desire and liberation. 0 l\1other ! salutation to Thee ! lVIay Thou conquer !

2 I

In the conclu-::ling portion of this Chapter the Devi says that Her chief forms are represented by l\Lthishamarclin,, Kft!i, and Tripun'\bh,liravi', the last being considered the primary mani festation (VI I. 3 7 ). This work inculcates the worship of Y oginis as a part of Kula-worship, on Kula-days (Kulavttra} and K ula-tithis, specially on the 14th day of the moon.

[ The Kulav,\ras have been described in the Yamalas from which they have been quoted in the Tantras:\.ra as follows "Tuesday and Friday are Kula days while Wesdnesday is both Kula and Akula, the rest being all Akula " ( 2) Again all Ti this with an uneven number are Akula; with an even number Kula with the exception of the second, sixth and tenth which are both Kula and Akula. ](3)

The evening rite, consisting in the offering of food to jackals, is described at length. The Devi towards the encl says " Thou art the Guru of all the Tantras and neither I nor Hari. Therefore Thou art the Revealer of the Tantras. I entered into Thy body ( as Shakti ) and thereby Thou didst become the Lord ( Prabhu ). There is none but lVIyself who is the l\1other to create ( Karyyavibhavini) (4) and therefore it is when creation

- - --- ----------- - - ---------------( 1) The i\lantra ;\laliis/zamanlint !:>vaha 111.1y Le spelt 0ut from the fin,l !>ix verses from the

loll,rning words which respectively commence them. i\l:ichchitte (:\la) llitva (Iii) Chana'!

tadvishayantara (S/ia) i\lannincla t:\Ia) Nirclclishto'smi (Rdini) Svatmanam ancl not atmanam as

given in the text (Sva) and Ilaha (Ila).

(2) Ravichandrau guruh saurish chalt\'arashchakula mata/z

Uhaumashukrau kulakhyau tu Ludhadrah kulakula/l. Sec Palaia \'II. 38.

( 3) Dvitiya d;tshami shas/1/hi kuhtkulamudahrila111

\'[shamashchakula/1 sard.!1 shcshashcha tithaya/1 kula/1

Similarly all Nakshatrns with an even numLer are Kula :

V arunarclra l,hijinmC1lang kula kulamucl ahritam

Kulani samaclhis/wyani sheshai,hany aknlani cha.

(4) That is She has the disposition to act or lo carry out what II e wills. She alon1.: has

Kartrittva Ior the Father as efficient cause does n,Jt act, but the '.\lother in whose woml, the seed of the world is sown alone dues s,1


22

ta kes place that sons hip is in Thee. Thou alone art the Father who wil ls what I do ( Kt,ryya v ihhit vaka) and none else.

l\ lflllg vim\ janani k:"tpi naiva karyyavibhavini

Atah karyye samutpanne putratvang tvayi vartate

Tvfmg vin:\ janakah ko'pi naiva kftryya-vibhfivakah

A tastvamcva janako nftstyanyo'pi kathanchana

"At times Thou art the father ; at others the son ; at times Tho u art the Guru ; at others the disciple. By the union of Shiva and Shakti creation comes ( Shivashakti -samf,yogf,t jhyatc sris/2/ikalpanft ). As all in this universe is both Shiva and Shakti ( Shivashaktimaya) therefore, Oh ;'vlahcshvara '. Thou art in every place and I am in every place. Thou art in all and I am • 11 " 111 a .

Varendra Research Sarniti, Rajshahi,

August 1915.

A. K. i\lAITH.A.




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PRINTED BY UPENDRA NAT H.A CHAKRA,ARTI,

AT THE SANSKRIT PRESS,

No. 5, NA~DAKUMAR CHAUDHURY's 2nd L A~E, CALCUTTA,

1915.




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BL Tantras. Kulacudama~ 1135 Kulachudamani Tani T498

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Kulachudamani Tantra. Edited by Girisha Chandra ......the worship of Shakti. It is accordingly found frequently rf~ferred to as an authority in many compilations though the I{ ulachi'1dama11i