The Kularnava Tantra is held in high esteem by Kaula tantriks. This tantra does exist in English translation (Prachya Prakashan, ) but this chapter is my. The “Kularnava Tantra” is a major text in the Kula tradition of Shaktism and Tantric Shaivism. The term comes from the Sanskrit, kula, meaning “family” or “ clan”;. Kularnava Tantra – Taranath Vidyaratna, Arthur Avalon कुलार्णव तन्त्र – तारानाथ Kulachudamani Tantra – Girisha Chandra Vedantatirtha. Uploaded .

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Search the history of over billion web pages on the Internet. Among the englisj number of Pancaratra Agamic texts the Laksmi Tantra stands out because it deals almost exclusively with Laksmi, the divine creative impulse, intelligence, potency, potentiality, power, majesty and speech.

What is Kularnava Tantra? – Definition from Yogapedia

The focus of the text is on Pancaratra philosophy including cosmogony and the practice of yoga based on it, with its attendant Mantra Sastra. It records the earliest Vaisnava speculation on the paradox of a Supreme God who is totally identified with Brahman, the unique and transcendent Conscious Reality, and is at the same time the creator of a dualistic universe which cannot be related to Him.

ArthurAvalon This work teaches the tantric rituals in great details and propounds the basic philosophy ofTantrism, revealing the best aspects ofSaktism. The tantra also teaches the doctrine of duties, incorporating the laws ofManu, the Bhagavadgita, and sermons of the Buddha.

Arthur Avalon Divided into 36 Patalas, the book deals with the worship of Devatas in the tantric way. As a special study, the reader is referred to the Patalas on the tantric Bhutasuddhi, the worship of Tripura Vidya, Japa, Bija, Yantra, Mudra, and so forth which are the distinguishing marks of tantric ritual.

It is worthy of close study by those who would understand the tenets and practice of the tradition of which it is a Sastra. Pandit who is a keen student of the Tantras and Vedas has rendered the work in English in eleven chapters. The Readings are free translations – with annotations where necessary – omitting technical details but preserving the spirit and essential import of the original in his characteristically lucid style.

The complete text is given in Devanagari for those who wish to study the book in the original Sanskrit. Dyczkowski The Doctrine of Vibration: Subramaniam The Secret of Self-Transformation: Dyczkowski Tantric Visions of the Divine Feminine: Delhi, ,First Edition: Tantra seeks to synthesize the monism of the Advaita with the dualism of the Samkhya, enrich Jnana with the rasa of Bhakti, join Nature to her Lord in the person of the human individual, harmonize the claims of the Spirit with the rights of Matter.

It recovers the lost heritage of the ancient Veda which lays emphasis upon the commonalty of man, Nature and God and the equality of status between Mother Earth and Father Heaven. The principle of Tantra is to reject nothing that God has created, to utilize every means to raise the human consciousness to the Divine.

Unlike many of the older systems Tantra is highly rational in its approach; it asks for no faith in advance. It is a self- verifying science of the development of natural energies into their supernatural terms leading to a cosmic enjoyment of life in a spiritual consciousness. In a word it is the highway of mukti and bhukti in the highest sense. The Kularnava is an important text in one of the tradi- tions of Tantra with a pronouncedly practical bent of thought.

It calls upon man to wake up to the rare privilege that has been given to him, e. He is warned of the consequences of losing himself in the rounds of transient excitements and pleasures He is also put on guard against the many pseudo-paths that abound in this world.

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In un- ambiguous terms he is told that a wine -drinker is different from the drinkers of ecstasy; the union of delight is between the ascending Sakti and the presiding Lord above, and not between man and woman. In issuing these warnings, the adepts of the Tantra would seem to have anticipated the modern turn of mixing up sex with spirituality.

It is a pity that a text like this has not received adequate publicity in the west where tantra-enthusiasts are on the wrong track. The Kulanarva prescribes the modes of preparation for the high quest; it draws upon ethics, religion, philosophy, yoga to elevate human life gradually to the level of godly life.

It comprehends the multiple personality of man and provides for the healthy growth of Iris mental faculties, purification of his emotions and passions, orientation of his physical faculties through ritual, japa, mantra and upasana.

Who is fit for the path of Tantra? Who is competent to guide the novice on the double-edged razor path? What is the responsibility of a Guru to a disciple? These and other relevant questions are raised and answered in a satisfying manner. An attempt has been made in the following selections to present such contents as are eminently helpful to the needs of the awakened man of today.

Portions relating to rituals, technicalities of special types of japa, etc. Definitions of most of the important concepts and terms in the Tantra Sastra, as given in the text, will be found highly educative.

It enjoys a great reputation amongst works of its class and as such is constantly cited as an authority. The Chapters of the Text here published number seventeen and the verses total according as there are included or not vv. The Colophon however states that the portion here printed is only the fifth part of the whole Tantra consisting of 1,25, verses. Thus the Colophon of the first Chapter runs – “End of the first Chapter being the first portion of the fifth part entitled Urdhvamnaya Tantra of the great Mystery and most excellent among Agamas containing, 1,25, verses entitled the Kularnava Tantra.

Either then the rest of the book is lost or possibly exists under some different names. The Kaulavali which is a compendium by Jnanananda Paramhamsa quotes long passages as from the Kularnava which do not occur in any of the texts consulted in the preparation of the present volume. The work has been already twice printed and therefore would not in the ordinary course have found place in these texts according to the original design of the publi- cation.

The former published at Calcutta the Tantrasara and Tantras in parts, the first of which appeared in the Bengali year and the edition of the latter was published at the same place in the year In Rasik Mohana Chattopadhyaya’s and Pandit Jivananda’s edition of the Kularnava there are twenty-one verses at the end of the Tenth Chapter which do not occur in any of the four Mss. These have been printed.

Both these editions seem to have been based on a single Ms. In the preparation of the present texts four Mss. In the present edition variant readings of importance have been given in the footnotes. It is however not claimed for the present edition that every difficult passage has been made clear but the obscurities have been so considerably reduced as to render the present edition a practical working text.

For this reason the size of the present edition of the Text is that of the proposed translation, which, if published, will be the sam c format as the Mahanirvana. The Kularnava is worthy of a close study- by those who would understand the tenets and practices of the School of which it is a Shastra.

Having however regard to the fact that it is hoped to publish a translation of the entire text I have not thought it necessary to give such a detailed analysis of the Tantra as in the absence of such a translation it would have deserved.


I therefore only here give such a summary as under the circumstances stated seems sufficient. The first chapter opens with some fine verses vv. Devi tells Shiva of how men are suffering and asks the means whereby they may be liberated.

Ishvara in reply speaks of the Brahman and of the creatures who encircled by Maya are like sparks of fire parts of him. Of these man is the greatest. He is a self-killer who having attained man’s estate yet seeks not his true good. The Lord then dwells on the transitoriness of life and of all things therein. Life is seen and is then gone like lightning. How can anyone who knows this yet remain content?

Shiva says “Oh Beloved to sleep, to copulate, to eat and other such func- tions are common to all animals. Man alone is possessed of knowledge.

He who is devoid of it is a beast” v Shun him who is addicted to the pleasures of the world and who yet boasts Brahman knowledge. There are other impostors also.

Kularnava Tantra (Sanskrit Text with English Translation)

Liberation is not to be got by merely smearing oneself with ashes, feeding on husks and water, exposure to heat and cold and the like. Are they therefore Yogins? What is the use of Vedas, Agamas and Puranas if one knows not the supreme object of life – v 89?

Some say it is like this, others like that ” v All yantra bewilder themselves with Scriptures and talk.

They lack realization Pratyakshagrahanam v The Sastras are numberless: Real knowledge alone liberates. Ritual and austerities are needful only so long as the Real and the true are not known v Shiva concludes “What is the use of many words? It is Kuladharma which liberates. Beloved, I have spoken to Thee in brief of the creature and how he should live” v The Yogi cannot enjoy; and he who enjoys cannot know Yoga but in Kuladharma there is both Bhoga and Yoga v But Kaula know- ledge can only be gained by one whose mind is pure and who has controlled his senses v In v Shiva says that the six philosophies are the six limbs of Kula.

The Kaula Shastras are based on Veda. Moreover the Kula path is full of dangers v So also the Buddhist Vajrayana is I may add compared to a hollow bamboo in which a serpent is placed. It must go up at peril of falling down. He who fails on this path is likely to go to Hell. The Pashu should there- fore avoid this method v Vvcite authorities from Shruti Rigveda in support of the doctrine taught. The third Chapter treats of the Paraprasada mantra that is Hamsah which, as the great Cosmic Breath, pervades the world, opening v 4 with the assertion that Vedas, Puranas and other Shastras may be preached abroad; whereas the Shaiva and Shakta Agamas are mysteries v 4.

V 10 refers to the four Amnayas or traditions, some portions of which appear in the Tantra Shastras. Urddhvamnaya is not to be learnt by study of the Shastras but from its masters v Chapter IV which is a difficult one deals with Mahashodhanyasa. The fifth Chapter treats of kularnvaa greatness of Kula.

It contains a description of the Kaula substances; the making of wine; the various kinds of wine; its use as Chitta-shodhana- sadhana so that the mind may become Bramagah.

V 48 enumerates the fundamental doctrines of this school that “success is attained by those very things which lead to fall” Yaireva pata- nang dravyaih siddhistaireva chodita. V 50 refers to animal sacrifice: V 90 Says “As soma has been ordained a Brahmana should drink;” which other Tantras are said to deny.