^ali vxlasa

Tantras
Kallvi]asa
,

TANTRIK TEXTS
Edited by

ARTHUR AVALON
VOL. VI

KALIVIliASA TANTRA
EDITED BY
J

ARVATI CHARANA TARKATlRTHA.

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TANTRIK TEXTS

TANTRABHIDHANA with ViJ AN IGHAjVTTJ

and M U D R A N G H AiVTU

Vol.

I.

Vol.

II.

S//A7GHAKRANIRUPAA'A

Svfimi,

Commentary

with

of

of

PAD UKAPANCH AKA,

Shangkara.

tary of Kalichara/?a.

With

PWmanda

Kahcharawa and notes by

with

Commen-

these are notes from the Tika

of Vishvanatha on the Second Pa/ala of Kaivalya Kalika

Tantra.

Vol.

PRAPANCHASARA TANTRA.

III.

KULACHUZ^AMATVI TANTRA.
KULARA^AVA TANTRA.
KALIVI LASA TANTRA.
TANTRARAJA TANTRA.

Vol. IV.
Vol. V.
Vol. VI.
Vol. VII.

WORKS ON TANTRA

BY

(In the press).

ARTHUR AVALON

TANTRA OF THE GREAT LIBERATION (MAHANIRVAjVA TANTRA).

krit,

Translation from the Sans-

with Introduction and Commentary.

PRINCIPLES OF TANTRA (TANTRA-TATTVA)

Vols.

and

II.

WAVE OF BLISS (AN ANDALAHA Ri).

GREATNESS OF SHIVA (MAHIMNA-STAVA).
THE SIX CENTRES AND THE SERPENT FORCE
(S/ZATGHAKRANIROPATVA).

(In the press),.

OCEAN OF KULA TANTRA (KULARA'AVA

TANTRA).

(In preparation).

BY ARTHUR AND ELLEN AVALON

HYMNS TO THE GODDESS

(from the Tantra and other

Shastra and Stotra of Shangkaracharyya).

TANTRIK TEXTS
EDITED BY

ARTHUR AVALON

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KALI VI L ASA TANTRA

EDITED BY

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INTRODUCTION.
The importance

previously unpublished Tantra

belongs to what some call the
that is, those, who do not accept its. present
"prohibited" class
authority, allege it to belong to, and to have been operative in,
Those, who do not
another and not in the present Kalpa.
accept this point of view, might probably say that this assignment of Tantra to a previous Kalpa is a device whereby
respect is shown to a particular Shastra without acceptance of
its controlling authority.
In other words that where a Tantra
of the present Kalpa and a Tantra of another Kalpa are at
variance, such variance represents different schools of practice in
the present Kalpa.
In either view the Tantra is of interest
particularly as it deals with the vexed subject of the existence
or non-existence of Pashubhava in the Kaliyuga and the ritual
use of wine and so forth which it condemns.
consists

in

the

fact

of

that

this
it

The Mahfisiddhasfirasvata Tantra says "Kalivilasa and such

other Tantras are operative in Ashvakranta in the Kalakalpa."
The present Kalpa is known as the Svetavaraha Kalpa.
According to the former Tantra it has therefore no validity for
the present Kalpa. Why then, it may be asked, has Mahadeva
promulgated in the present Kalpa a Tantra suited to another ?
The reply which is given in the Mahavishvasara Tantra is that
"All such Tantras belonging to other Kalpas as have been
related are intended for the confusion of unbelievers (PiW^iWas)
and are in fact ineffectual in the present Kalpa."
Mahadeva

the Kulfir/mva says "Lest by knowing Kulaof which is visible, all men should get
liberated
I
have in some places even spoken ill of Kulachara":
that is dicta applicable to other Vargas, Dvipas and Kalpas are
extant for delusion only.
Let us then see what the differences
are which may be said to indicate two schools of Tantrik practice
one favouring and the other condemning the ritual use of wine

dharma,

the

in

effect

and so

forth (Panchatattva).

It is

common ground

(Mukhya) form
that

that the Panchatattva in their primary

are not for those who belong to Pashubhava.

The Devatrls are

I.
Ahangkara and Devata

in the maintenance of creation.

are inimical io ihe Yogi.

interested

And

so Patanjali says

IXTKODUCTIOX.

some there is no Divya or Vira Bhava in this Kali

which there is Pashubhava only. The Mahanirvfi/va and
Rudrayamala (26th Pa/ala) are sometimes relied on for this
The Vriviatos/ritt'i cites a passage purporting" to come from the

According- to
ag"e in

M aha nirvana

Divya-vira-mayo bhava// kalau

nasti

kadachana

Kevalang' pashu-bhavcna mantra siddhir bhavcnnr/wam

"In the Kali Age there
only by the Pashubhava that

is

no Divya or Yirabhava.

men

It is

can attain Mantra Siddhi.

But the translation of the text of the former Tantra which

has been published by me says (Ch. I. v. 54) that Pashubhava
and Divyabhava are forbidden (Pashu-bhava divyabhavau
svayam eva nivaritau) and in the Rudrayamala the statement
the 53rd Pa/ala of which however says
is said not to be traced
that "if Pashus deluded by Shastra (Shastramohita//) 2 desire
liberation they should adopt Yirahh&va and practise Yoga."
The J nana Tantra quoted in the Brdiat-tantrasara however
does say that in the Kaliyuga there is no Bhava superior to that
that the drinking of wine is for the Satyayuga
of Pashubhava
and worship with Panchatattva is not for the Kaliyuga.
;

(Pashubhava-paro bhavo nasti nasti kalermata//). Similarly

the present Tantra (Kalivilasa) in Chapter YI says that Divya
bhava is for the Satya and Treta Yugas Yirabhava for the
Treta and Dvapann ugas and Pashubhava for the Kaliyuga.
V. 24
In the last therefore there is to be no drinking" of wine.
says that Divya and Yira Bhava prescribe Panchtattva with
flesh, fish, Mudra and Parastri and V. 25 says that wine should
The object then of this Tantra is to
not be taken in Kaliyuga.
establish for the Kaliyuga Pashubhava and its rules which pro;

states the Arjuna, Bhima, Yuc\h\s/?//t\rn,

Dro;;a attained Siddhi by Pashubhava.
On the other hand there are those who deny that there is any
Pashubhava in the Kali age. Thus the Kular//ava says that in
this Yuga Devatas of all Acharas should be worshipped in
Yirabhava whether Shiva, Shakta, VabV///ava, Saura or GAwapatya or followers of the Baudha, Pashupata or Sangkhya
hibit wine-drinking".

It

Draupadi,

Rukmi^i,

Darshanas.
a work lnsed on the teacliine; of
1.
S.j e lh>'. Raluisy.ipujapaddhati
Tarkalankara. Edited by his son J//anendraiK.tha Tantniratna where the
;

is

treated
2.

of.

That

is

only those deluded by Shastra tuke to the Pashubhava.

I'ar.dit

suljjeet

Jaganinohana

now

dealt will)

INTRODUCTION'.
Similarly it is disputed whether a Brahma//a should take
wine.
The Kalikular//ava with scientific precision describes
wine as a mala of material substance. Alcohol is in fact the
product of a disruptive disintegrating process and is for this
reason said by those who are against its use to be productive of
harm.
Kalikulanvava says "A Brama/^a, Y^sha\x\y& or Vaishya
The Varahi Tantra says that a
should not drink wine."
Brahma/va should not follow the Panchatattva ritual. These
and the like passages are sought to be explained by the statement that these and the like prohibitory dicta apply to the case
of Anabhi^ikta Brahma//as. Thus when Niruttara Tantra says
"Brahma//a will drink wine but not the twice-born"; by Brahma//a
Brahma/va (twice-born) but
it is said, is meant not the ordinary
the Abhb-//ikta Brahma//a.
The Brahma^a who drinks wine
The passage in
without AbhiV/eka is, it says, a great sinner.

Shrikrama namely vAmakamo brahma/vo hi madyam mawgsam

na bhaloV/ayet' is interpreted as meaning that the Yami Brahma//a should not take wine or flesh for sense-gratification only
which is the teaching of the Kaula Tantra or that the Anabhi.9//ikta should not do so which is also common doctrine.

Again when Mahadeva in the Utpatti Tantra says "In the

Kaliyuga in every house men will lose their strength by drinking
wine" this is said to refer to persons devoid of Achara and to
mere useless drinking ( Yr/thapAna). The MahiV/amarclini Tantra
says "A Vira is a Siddhamantrin, Drinking of wine does not
make a Vira" (Siddhamantri bhaved viro naviro madyapanata//).
This is admitted. But it is denied that wine is thereby excluded,
for the passage goes on to say a Yira is one who is Abhi.sV^ikta.
When the NigamatantrasAra says "In Gaura and other countries
Siddhi can be obtained through Pashubhav'a," the statement
How, it is asked,
is said not to be applicable to the Kaliyuga.
can the man lead the life of a Shastric Pashu in this age. Thus
a good Pashu should not live under the rule of a Mlechchha.
Therefore it is said that Pashus cannot now get Siddhi in their
Therefore TaraBhfiva and should follow that of the Vira.
rahasya says "There is no Pashu in Kali (Na pashushcha
kalau kvachit). Again a passage has been cited from the Muw/amala Tantra to prove that the Panchatattvas are not proper for
house-holders as also the Yamakeshvara Tantra which recommending Bhang is said to prohibit Sadhana with wine and
Maithuna with woman in the Kali Vuga. This is denied the
:

reference to Bhang being taken to indicate the necessity of its

As regards house-holders it is
use before the Panchatattva.
sufficient that they are AbhL^ikta in which case they belong to

Virabhava.

INTRODUCTION'.

Again the question

stitutes

is

effectual such as

is

raised whether the worship with subcocoanut water.

TantrasAra says that where it is necessary to offer wine a

BrahmaA-a should offer molasses or honey in a copper vessel.
Yogini Tantra says ginger with ^molasses.
Ordinarily the
Divya Sadhaka follows the inner (Abhyantari//a) Panchatattva
by Dhyana the Yira the primary (Mukhya) Panchatattva in
their literal sense
and the substitutes are for Pashubhava.
But Kalika Tantra denies the use of substitutes in this age
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 age is productive of the true Yira.
;

The author

of the Rahasyapujapaddbati says of the doctrine

nana Tantra that he "will drive it out of Bharatavanr//a
send it to a different Dvipa and finally place it in a different
Kalpa."
MahLr//amardini Tantra, he says, in the first
place states "in Kaliyuga in Bharatavan-//a' worship with
Panchatattva is the best." This, it is said, shows that the
doctrine in J nana Tantra and the prohibitory dicta in Tarapradipa and Meru Tantra do not apply to Brmratavar*r//a or
the Kaliyuga. Kamakhya Tantra next says " In this Jambudvipa in the Kali age a Brahma//a will never be a Pashu." He
then pursues his argument at some length and with much
in

the

vigour.
I
need not follow him as
intend here very shortly to
indicate contending views on the question of the Panchatattva
I
refer of course only to the Yamachara followers of the
rites.
I

Shakta Tantras. Adherents of other Schools will have none

Thus LaW/midhara Commentor of the Anandalahari
of them.
and follower of the Samayachara School which recognises
only the so-called Shubhagamas says that the mind is soiled by
even the remembrance of such men and that the Panchatattva
:

form are followed only by Shudras of an

inferior kind.
It is sufficient to state these' various views
in
order that the importance of the Tantra here published may be
understood.
P^or it is not otherwise of interest or value/
It
represents in short the adherents of the Pashubhava and its
Achara at least in the view of those who rely on its present
rites in their literal

authority.

meat and so
tention

Its

however against the use of wine,

be generally recommended
since absabsence of abuse and acquirement of merit

prohibition

forth

spells

is

to

INTRODUCTION.

The
whether the Tantra be of "another Kalpa" or not.
"delusion" which it is likely to produce in this respect need not
Indeed it might with advantage and consistency
be harmful.
have gone in several matters further seeing that it purports
to recommend the Pashubhava.

The

following

is

a short

summary

of this Tantra.

Devi asks what Tantra is suited to

or according to one Ms " in the
Kali age." The Devi's question is answered by Sadyojfita one of
the five aspects of Shiva, Who commences by saying that the
Tantra is so called because it saves from the Sangsara. Shudras
In

all

the

first

Jambudvipa

Pa/ala

in this

the

age

are then forbidden to use the Pra//ava or Svaha. They may use
Nama// or Hring and the like. Shudras are declared disqualified
from performing Homa, worshipping the Shaligrama Shila and
The reason which Shiva gives is
intercourse with a Brahmani.
The second
that otherwise all castes will become twice born.
Pa/ala in which the speaker is Shiva in Aghora aspect gives a
description of the Mantras which Shudras may use.
Shudras
in doing Japa should substitute Kurcha and Maya Yijas for
Svaha (V. 20). V. 24 however says that in the Satyayuga a
Mantra with Pra/zava and Svaha was appropriate for a Shudra.
In the third chapter the speaker is die Tatpuruj-//a Shiva. He
says that a Shudra worshipping the Vidya approved in the
Kalivilvsa Tantra attains the state of a Yaishya.
He is not
however Adhikari for the Pra//ava. He may use the fourteenth
vowel ( au ) in place of the Prawava. The Shudra who accidentally hear a Mantra from the mouth of his Guru which
contains Svaha and Pra//ava is reborn a pig though the Guru
himself incurs no sin.
The speaker in the latter part of this
chapter is Shrideva
gives His direction as to what should
be done in the event of the Guru dying after communication
of the the
Mantra but before completing his instructions.
The fourth Chapter in which the speaker is Ishana
Shiva says that the four castes including Shudras and those
below them should follow Pashvachara in the Kaliyuga. Divyabhava and Virabhava are not for the Kaliyuga nor is Pura^/zchara//a for man is a slave to hunger, and sleep and for this rite
fasting and long devotions are necessary. Meat and wine should
not be taken.

Who

A man

should mentally recite his Mantra whether he be

pure or not, whether walking or at rest wherever he
may be. The Mantra for worshipping Shiva is in the case
of the twice-born "Om Shivaya nama/i" and for the Shudra
(bodily)

INTRODUCTION.

"Shivfiya nama//."
The Shiva Mantra should first be learnt
from the Guru.
Then on learning from him the Shakti Mantra
man becomes Shiva-Shakti-maya. Without the grace of the Guru
nothing can a attained. Without worshipping him no other
worship should be donea, for he is Brahm, Vlt/wu and all other
Devatas.
The abovementioned statement as to the Bhavas is
repeated in the next Chapter in which Shiva as Umesha affirms
that Siddhi is to be attained by Pashubhava.
In this Chapter
a hundred names of Kali are given. The Stotra of a iooo names
is not for the
Kaliyuga. By recitation a iooooo times of the
hundred names of KAli man attains Siddhi by Pashubhava. The
Devi next asks about the Trailokyamohana Kavacha of 22 letters.
Sadyojata replies and gives the Kavacha. It 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 Kali is worshipped without this Kavacha then the fruit of Puja and Tapas is stolen by
Bhairava.

Chapter VI after mentioning the time for initiation says that

Divyabhava is for the Satya aud Treta Yugas, Virabhava
The Panchatattva are^ for both
for Treta and Dvapara Yugas.
But Pashubhava is the only Bhava for the
the above Bhavas.
Chapter VI also says (V. 12) "as is Divya so is
Kali Yuga.
Yira there is no distinction between the two ;" and in these
Bhavas no Do^//a is incurred by taking the Panchatattva.

The Chapter ends

with a verse which says the saying (Vachana)

"Having drunk and drunk

again, having fallen to the ground

and drinking again man is liberated" is appropriate to
or according to a passage quoted in the
the Satya age alone
Rahasyapuyapaddhati from Satya to the middle of Treta which
possibly refers to a similar Verse in Chapter X post.
If by
this statement this Tantra understands the quoted line to refer
to the drinking of material wine then inferiority is displayed.
The full verse which is given in the Kularnava with the context
in which it appears, as also common sense shows, that the passage refers to yoga "drinking." Possibly this Tantra may refer to
this particular yoga. The meaning is not clear.
rising

Chapter VII says that in the Kaliyuga Puja should be done

ordinary way and not on a Yantra.
The It// /a mantra
should be practised in Vais/r/zava Achara.
This Chapter states
that Sambida 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 Brahma//as. The second for K-sZ/attriyas and so
on. Even this should betaken sparingly. Worship on Shivalinga
in

the

INTRODUCTION.

This Chapter says that the divulging

is prescribed for Shudra.
What was the necessity of
of secret worship destroys Siddhi.
referring to the subject seeing that PashubhAva is enjoined is
not clear. The Chapter quotes the well known saying "Inwardly

Shakta

etc.

Chapters VIII and IX deal with Pra//Ayama and Sangketa

There is no Homa in the Kali
is Devata) respectively.
Shivapujfi grant fruit. Shiva, Durga and Kris/itm are all
age.
one and the same.
(that

Chapter X gives a hundred names of Bhubaneshvari

which should be repeated placing one's Shakti if initiated
The Sadhaka has his mouth full of Pan. It
on the left
repeats the prohibition that wine should not be drunk in the
This Chapter and the next refer to Maithuna.
Kaliyuga.
Wine and Maithuna with Parastri are not to be taken and
done.
For Siddhi is prevented thereby. Chapters X and XI
however seem to allow of connection with an initiated
Parastri subject to the condition that there is no Vindupata.
The prohibition against drinking in the Kaliyuga is repeated.
Chapter XI also gives a hundred names of Mahatripurasundari
and the next two Chapters the hundred names of Tara and
Bhairavi respectively.
Chapter XIV which is very short
treats of the mode of worship in the Kaliyuga. Meditation should
be done on Kulakuntfalini.
Pa/ala XV deals with Vashikaraz/tf
and it is curious to note therein a Mantra in a language
which is a mixture of Assamese and Eastern Bengali as spoken
about Chittagong.
Chapters XV and XVI I give a hundred
names of B again, and Matanggi respectively. Chapters XVIII
XXII treat of the Dhyana, Pfijfi and so forth of KArtikeya,
ay A, Vijaya, Ga//esha, MahLr//asura, Lak.f/mii, Sarasvati and
J
Durga.
Chapter XIX deals with the worship of the Buffalo
Chapter
with that of Sarasvati and Durga. Chapter XXI
speaks of the Kalika Pura//a as describing the worship of
MahL?//amardini and then treats of the Mantra of MahLsV/amardim
Her weapons and the like, how they are held and what
I

XX

they signify.

VV. 26-29

P ve

Her

;i

Dhyana

Who

vehicles (VAhana) are Shiva

Vis/i/m the lion, and Brahma, the red

accession

of desire (Kamakale)

She

is

is

of
the

MahLsV/amardini.

Mahadeva

lotus.

When

shown

as being

XXII

Preta,

there

is

on the

speaks of Her attenMantras given in a

reversed form. Thus for Om Durge Durge the Mantras is given
as Rgedu rgedu Om.
Chapters XXIII and XXIV which deal
with the birth of Krishtnx from Kali state that Kr/sAna was
Shiva-corpse (Shiva preta). Chapter

dants.

In

this

Chapter there are some

INTRODUCTION.

born as the son of Devi who was Gauri (fair complexioned) and
turned black when excited by passion. V V 19-27 give a DhyAna
of KalikA. In Chapter XXIV Devi tells Kris/um that by drinking the nectar from Her breasts Me though Nirguwa has become
She says "Oh Son I am VindurupA and then Sagu/?a.
Saguwa.
I
am Adya the supreme DevatA of all Devas. The Chapter then
proceeds to an account of some Vijas. Chapters XXY-XXIX
deal with Vijas and their DhyAna at morning, midday, evening
viz, Kamavija (Kling Ch. XXV) iMAyAvija (Hring) and Rama(Shring in Ch. XXVI) Kiirchchavija
vija or Lak\r//mivija
(Hung in Ch. XXVI II) and Angktisha Vija (Krong in Ch.
XXV H I). V. 2i of Ch. XXVI says that Yantra should not
In this Chapter XXVIII Kali says to
be used in Kali age.
Kris/am Her son "after this day of Brahma You will become the
It says that
beloved of RfidhA Who will be born of My body."
Brahma, \"\s/i/m Rudra, Ishvara and SadAshiva are five kinds
of Light and Kris/um is the Lord above them all. It then speaks
of Radhft and of Kris/was union with Her. Chapters XXIX
deal with the mode of writing certain Vijas. Chapter
and
also treats of the time for doing Bodhana of DurgA and
Chapters XXXIIof the Dhyana^r of Vijas.
Chapter
XXXIV deal with Stotra, Kavacha, and the letters repeating
the prohibition of worship on Yantras in the Kaliyuga. Chapter
XXXI 1 1 says that Yantra is so called because it gives knowledge of the Ko/zas of Vijas (i.e. place where Vijas are to be put)
and therefore fully saves the people. Chapter XXXIV gives
The last
four hymns which came out of the mouths of Shiva.
Chapter (XXXV) of the Tantra gives a conversation between
There are
Kali and Kr/<r//;/a before the latter went to Goloka.
five Nandas, five Kris/was, five RAdhAs and so forth in the
The Vijas are given which Shiva
third or present Kalpa.
This Chapter also states that
recites by His four mouths.
I

XXX
XXX
XXX

Purashchara/^a,
the Kaliyuga.

Homa, Abhi^eka and Tarpa^a

are prohibited

in

In the preparation of this Text three manuscript have been

consulted
one belonging to the Asiatic Society of Bengal
the second to the Calcutta Sanskrit College, and the third to
the collection of the Hon'ble MahArAja Sir Prodyat Kumar
T ago re to all of whom my thanks are due.

Srixa(;au.

jst

A oveiiihei

Arthur Avalon.
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Robarts Library
DUE DATE:
Nov. 27, 1992

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