Kularnava is one of the major Tantra of the Kaula School. It commands great authenticity, authority and respect. It has been profusely quoted by almost all the later Tantric works. However, its language, as is the case with most of the other Tantras, mostly conveys information in a codified form not easily discernible by everyone. The purpose behind such a use is to keep the secrets of the teachings confined only to the Sadhakas initiated in the system. Therefore, as the work stands, it cannot be understood easily by ordinary readers. Perhaps for this reason Sir Arthur Avalon also wanted to publish a Translation of this Text. However, he could not find time to do so and the work has been completed by an ordinary student as myself. Mr. M. P. pandit has published a very erudite study of this Tantra in English but it can in no way be regarded as a verbatim translation. Moreover, he has left many Ullasas even in his commentary.
When I undertook the work of this translation, I never thought it to be so difficult. As I proceeded, I found that at places the information is highly codified and at others, I Was at my wits end. No Dictionary, either modern or classical can be useful in the interpretation of such passages. Consequently, I had to go through a large number to Tantras, besides discussion the matter with some of the orthodox Tantrics.
Now, as the work has been completed, I can say that almost all the information has been decodified and Translated according to my capacity. The Mantras, various Nyasas and other Ritualistic details have been translated and explained. However, as the long Mantras of Nyasa and some of the bigger Mantras would have been cumbersome in Roman, I have chosen to give them in Devanagari script. Sadhakas and these Sadhakas may well be familiar with the Nagari script. Apart from this all other passages have been invariably translated. However, I hope that the Sadhakas would, in the script of the instructions of Lord Siva, maintain the secrecy of the Mantras and other rituals.
For the purpose of this Translation althought, I have followed the Text constituted by Sir Arthur Avalon, yet at places, I have adopted some of the variant readings as the main readings because they made better sense. Such changes have been made at many places.
I take this opportunity to express my gratitude to some of my Tantric friends, who want to remain anonymous, for the help they so readily gave to me in the interpretation of the typical passages.
I would also like to express my gratitude to Mr. M. P. Pandit whose brilliant study of Kularnava has been of great help to me. Wherever I have found his sentences as translation of the Text, I have adopted them, making changes only to bring them literally closer to Text.
With all its faults and failings the work is now in the hand of the readers and I hope they would be kind enough to enlighten me with my shortcomings so that I may make amends in the future editions.
It goes without saying that "Mantravidya" constitutes an integral part of our multi-dimensional cultural heritage. We are already aware of the tradition of the uninterrupted oral transmission of Vedic mantras beginning 5000 B.C. or 2000 B. C. or even earlier, down to the present times, as recorded by Yaska (900 B. C.), there was a school of thought (Kautsa's name is specifically mentioned by Yaska) which regarded the mantras just as a collection of utterances of divine sounds with their irreversible sequence, devoid of any sematic relevance (mantra anathakah). Even the Saundaryalahari ascribed to Sankara (? 800 A D.) concludes with dedication of utterances of prayers consisting of words generated by Mother goddess Herself to Herself (tvadiyabhir vagbhis tava janani vacam stutir iyam ).
It seems to be the generally accepted principle, both in Vedic and Pauranic/tantric schools, that each and every sound has an esoteric/mystic significance. The sounds being the inherent audible attributes of the invisible Space (Akasa), perhaps represent the most significant connecting links between the visible mortals and the invisible immortal divine powers. So the Sabdabrahman (sphota) is also considered to be the primary causative factor of the Universe.
The mimamsakas have raised and solved a very pertinent question in relation to the "worshipper-worshipped" communication. The question raised is that the worshipped invisible divine power being one single individual entity and the worshippers being many, worshipping the same divine power simultaneously, how could there be any direct communication between single divine power on the on hand and numerous worshippers on the other at the same time ? The answer given is that it is the utterances of the mantras that answer given is that it is the utterances of the mantras that transform themselves into the relevant divine powers with unlimited generous benevolent or malignant potentialities. Thus a sort of Advaita is accepted between the mantras and the gods; the gods are mantras and the mantras, the gods.
It also pointed out that the mantras represent a double-edged razor. If recited properly, the mantras or the latent potentialities of the utterances of sequential sounds can manifest themselves in the form of peace, prosperity, victory, health, etc. to the worshipper and the world On the other hand, even a single mistake even in respect of accentuation in the mantras recited, can lead to disastrous results (mantrohinah svarato varnato va mithyaprayukto na tam artham aha/sa vagvajro gajamanam hinasti yathe'ndrasatruly svarato' paradhat).
It is also pointed out that "there are no letters or sounds that do not have a mantric sinificance; there are no plants that do not have any therapeutic efficacy. There are no human beings who are devoid of talents whatsoever. A knowledgeable person who is well-versed in the art of utilising these entities properly can enable all of them to manifest their latent potentialities in the interest of peace and prosperity in the world" (amantram aksaram nasti nasti mulam anausadham/ayogyah puruso nasti yojakas tatra durlabhah//).
Thus there is quite a lot to know about the Indian mantric tradition that has maintained its distinctive character and continuity despite some peripheral evolutionary transformations from time to time Apart from its utilitarian value among devout worshippers there are quite a few items available here which are of immense historical, anthropological, sociological and even botanical interest.
It is in this context that the Mantramahodadhi (a vast ocean of mantras) enjoys special significance This Sixteenth Century work. According to Pt Shukadeva chaturvedi, is ascribed to Mahidhara who himself also contributed a commentary (Nauka) thereon The very titles "Mantra-mahodadhi" and "Nauka" of the text and commentary respectively are suggestive of the unfathomability of the intricacies of mantra-vidya outlined in the text.
The text with the above commentary was perhaps originally edited by Pt. Jibananda Vidyasagar. Even it second edition (Siddheshwari Press, Calcutta) is dated 1892. Thanks to Pt. Shukadeva Chaturvedi of Shri Lal Bahadur Shastri Rashtriya Sanskrit Vidyapitha (Head of the department of Jyautish) that the entire text, with Hindi translation and a critical and exhaustive Hindi commentary 'Mohini', was brought out (Prachya Prakashan, Varanasi, 1981). The "Mahodadhi", that was too vast even for the author's own "Nauka", could now be crossed a little more easily through Dr. Chaturvedi's "Mohini".
But the fact remains that the work is still not accessible to the vast majority of non-Hindi speaking readers, specially to scholars and students all the world over deeply interested in our cultural heritage. It is with this end in view that I undertook the arduous task of English translation of the text with an exhaustive commentary. But the to my decaying health and vision it would have been rather impossible for me to complete this voluminous work single-handed without the whole-hearted cooperation and assistance of my two younger brothers Krishna Kumar Rai and Vinaya Kumar Rai, who devoted lot of time and took great pains in giving the work its final shape.
With the blessings of Mother Goddess this work has now been completed. It is divided into XXV Chapters which speak for themselves It will be seen that the minutest details about the relevant mantras vis-à-vis the relevant divine powers are given in the text. The daily regime of the worshipper, the initiation of the worshipper (Diksa), the process of inner and outer cleanliness, the various mudras, oblations, including the specific material for oblations, for specific purposes, offering of different types of Bali, suitability of relevant mantras for different individuals, the yantras (talismans), etc. are all enumerated here, with instructions for maintaining secrecy in relation to certain mantric rituals.
Without going into further details, I would leave it to my esteemed readers to enjoy reading the original through this humble translation and commentary and favour me with their invaluable suggestions, if any, about the organisational and/or other improvements to be brought about in future editions.
Preface
The Tantra literature of India, though in most cases almost lost, is still the only source whence a knowledge of Sadhana in all its aspects-theoretical, practical and ritualistic-may be derived and understood, because it is a Practical (Pratysa) Science. However, the Sastra in its literature is not a plain exposition, which would reveal its intricacies to anyone who lays a hand on it. The Initiation from the Guru is therefore essential. In fact it has been repeatedly emphasized in the Sastra that it can be fully understood only by such an Initiation-Srinatha vaktrat. However, if the subsequent tools which unravel the mysteries of Texts and also assist the process of decoding the Mantras concealed in the Text, are available, a Sadhaka can achieve some practical result. Today when worthy Teachers (Sadgurus) are getting scarce such tools become all the more essential. The various Abhidhanas or Dictionaries come under this category.
These Abhidhanas and Kosas contain some of those methods, which help deciphering the relationships of Sabda and Artha as they are put forward in the Sastras. Therefore, when a true knowledge of this relationship is acquired, the significance of Sabda and Artha is fully realised. As Abhidhana is essentially necessary for the understanding of other Sastras, likewise Sabdartha-jnana is essential for the understanding of Tantrasastra. The Upasana as denoted in the Agamasastra is absolutely impossible without a complete understanding of the significance of Mantras. The particular Upasana of a particular Devata by means of a definite Mantra as laid down in the Tantras, is not possible to be gone through unless and until the significance of that Mantra is at the very beginning realised. No fruit is derived from a Mantra if it is used without being understood. This understanding of a Bija or a Mantra is never possible without the help of a Abhidhana. As for example, the Ekaksara Mantra of Kali is Krim. This is derived from the unification. Wherever this Bijaksara has been referred to in the Agamasastra no mention is made of this simple unification of which the Bijaksara is constituted. Only a few apparently unintelligible Sabdas are given there. If the meaning of these Sabdas are not understood this Ekaksara-bija of Kali cannot be comprehended in its fullest significance. A few other examples would further clarify this point.
In the Triput-stotra it is said: "Such as recite the first of thy golden Bija Bakam placed on Vahni accompanied by Trimurti combined with Sasanka, attain all prosperity." (Bakam vahnisamsthitam trimureya prajustam sasankena yuktam).
This statement in itself may be completely unintelligible; but if all the technical words are substituted by the Bijaksaras then everything would become clear: Bakam, which ordinarily means a crane, is Sa in its special Bija-sense; Vahni or fire is Ra, Trimurti or the Trinity is I, and Sasanka or the moon is the Candrabindu. The Bija-mantra, therefore; denoted by the Sloka is combination of all these Aksaras, viz., Sa + Ra + I + Candrabindu which becomes Srim. This Srim is the Bija-mantra of Laksmi the Goddess of Prosperity. Therefore, Japa of this Mantra brings to the Sadhaka Prosperity, as said in the Sloka.
A reference to the Kosas under the Devanagari letters would show that one letter connotes several Deities. For example, I stands for Trinity, Rati, Govinda, Vamaksi, Kamala, Kala, Maya, Laksmi, santi and Vaisnavi. These examples are enough to emphasize the necessity of consultation of various Kosas or the Dictionaries of Tantra.
It was customary with Acaryas of the past to make excerpts from Tantras of such portions as might be of general importance and current use. The various Mantrabhidhanas and Nighantus are such excerpts which were originally parts of bigger Tantrika words. Besides, there are certain other works of Dictionary class which were written exclusively to facilitate deciphering of the Mantras which are usually given in the Texts in a covert form.
Most of these Kosas are, however, either lost or not available long back Sir John Woodroffe collected and published them, but only in their Textual form. His edition also is not available, although its necessity was always being felt. Therefore, when the Publishers proposed to bring it out not only in its original form but with an English translation, I readily agreed to it although fully conscious of my limitations.
The works of Dictionary class included in the present collection can be placed under different categories. The Prakarantara Mantrabhidhana is reputed to be a part of the Rudrayamala Tantra. The Matrkanighantu and the Bija-nighantu by Bhairava are Dictionaries of the single vowels and consonants of Devanagari alphabet. The Ekaksara-kosa gives the meanings of one lettered words and Dvayaksara-kosa of two-lettered words. Both are ancient Dictionaries, but differ from Matrkanighantu and Bijanighantu in as much as the Ekaksara and Dvayaksara state the general literary meaning of the words. While the latter give their technical meaning according to Tantras. Thus, whereas the letter Ka in its general sense means 'water' in special or technical sense in the Sastras denotes Krodhisa who is one of the Bhairava.
The Bijanighantu, Matrkanighantu, and Mudranighantu are divisions of Mantra-kosa.
The modes of Bijoddhara have been illustrated in Bijanighantu and Bijabhidhana and in some places the Vacaka Sabdas of these have been mentioned. A Sadhaka's duty does not end with the recital of these Bijas only; he should also know the meaning of the Bija. For very reason, it is useless to perform the Upasana of a Bija without knowing its import in full. For the purpose of easily understanding the significance of the Bijas, the Mantrarthabhidhana of the Varada Tantra, as presented here, may be found useful. Although all the Bijas have not been mentioned in it, yet with a little insight the Sadhaka will be able to glean out the meaning of other Bijas by working along the line shown in the stock examples of the Text.
At the end a Varnabijakosa has been given which contains meanings of nearly five thousand Tantrika words.
How far I have succeeded in bringing out the subtleties of meanings contained in the obscure and difficult slokas concealing the meanings in a mystified form, I am not certain; but I am sure about the earnestness of my efforts. I hope the work will prove considerably helpful to the Sadhakas in the determination of Mantra and Deity for their Sadhana.
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