[ Pobierz całość w formacie PDF ]
any right to worship Devas, to perform the Shraddha of the Pitris, or to honour the Rishis (166).
Of the four classes of Avadhutas, the fourth is called the Hangsa (Parama-hangsa). The other three both
practise yoga and have enjoyment. They are all liberated and are like unto Shiva (167).
The Hangsa should not have intercourse with women, and should not touch metals. Unfettered by restrictions,
he moves about enjoying the fruits of his meritorious acts done in previous lives (168).
The fourth class, removing his caste-marks and relinquishing his household duties, should move about in this
world without aim or striving (169).
Always pleased in his own mind, he is free from sorrow and illusion, homeless and forgiving, fearless, and
doing harm to none (170).
For him there is no offering of food and drink (to any Deva); for him there is no necessity for dhyana or
dharana, the Yati is liberated, is free from attachment, unaffected by all opposites, and follows the ways of a
Hangsa (171).
O Devi! I have now spoken to Thee in detail of the distinctive marks of the four classes of Kula-Yogis, who
are but images of Myself (172).
By seeing them, by touching them, conversing with them, or pleasing them, men earn the fruit of pilgrimage
to all the holy places (173).
Chapter 14 - The Consecration of Shiva-linga and Description of the Four Classes of Avadhutas
190
Mahanirvana Tantra (Tantra of the Great Liberation)
All the shrines and holy places which there are in this world, they all, O my Beloved! abide in the body of the
Kula-Sannyasi (174).
Those men who have worshipped Kula Sadhus with
Kula-dravya are indeed blessed and holy, have attained their desired aim, and have earned the fruit of all
sacrifices (175).
By mere touch of these Sadhus the impure becomes pure, the untouchable becomes touchable, and food unfit
to be eaten becomes fit to be eaten. By their touch even the Kiratas, the sinful, the wicked, the Pulindas, the
Yavanas, and the wicked and ferocious, are made pure; who else but they should be honoured? (176-177).
Even those who but once worship the Kaulika Yogi with Kula-tattva and Kula-dravya become worthy of
honour in this world (178).
O Thou with the lotus face! there is no Dharmma superior to Kaula-Dharmma, by seeking refuge in which
even a man of inferior caste becomes purified and attains the state of a Kaula (179).
As the footmarks of all animals disappear in the footmark of the elephant, so do all other Dharmmas
disappear in the Kula-Dharmma (180).
My Beloved! how holy are the Kaulas! They are like the images of the holy places. They purify by their
merepresence even the Chandalas and the vilest of the vile (181).
As other waters falling into Ganga become the water of Ganga, so all men following Kulachara reach the
stage of a Kaula (182).
As water gone into the sea does not retain its separateness, so men sunk in the ocean of Kula lose theirs (183).
All beings in this world which have two feet, from the Vipra to the inferior castes, are competent for
Kulachara (184).
Those that are averse to the acceptance of Kula-Dharmma, even when invited, are divorced from all
Dharmma and go the downward path (185).
The Kulina who deceived those men who seek for Kulachara shall go to the hell named Raurava (186).
That low Kaula who refuses to initiate a Chandala or a Yavana into the Kula-Dharmma, considering them to
be inferior, or a woman out of disrespect for her, goes the downward way (187).
The merit acquired by a hundred Abhisheka, by the performance of a hundred Purashcharana, ten million
times that merit is acquired by the initiation of one man into the Kula-Dharmma (188).
All the different castes, all the followers of the different Dharmmas in this world, are, by becoming Kaulas,
freed from their bonds, and go to the Supreme Abode (189).
The Kaulas who follow that Shaiva-Dharmma are like places of pilgrimage, and possess the soul of Shiva.
They worship and honour one another with affection, respect, and love (190).
What is the use of saying more? I am speaking the very truth before Thee when I say that the only bridge for
the crossing of this ocean of existence is the Kula- Dharmma and none other (191).
Chapter 14 - The Consecration of Shiva-linga and Description of the Four Classes of Avadhutas
191
Mahanirvana Tantra (Tantra of the Great Liberation)
By the following of Kula-Dharmma all doubts are cut through, all the accumulation of sins is destroyed, and
the multitude of acts is destroyed (192).
Those Kaulikas are excellent who, truthful and faithful to the Brahman, in their mercy invite men to purify
them by Kulachara (193).
Devi! I have spoken to Thee the first portion of the Maha-nirvana Tantra for the purification of men. It
contains the conclusions of all Dharmmas (194).
He who hears it daily or enables other men to hear it becomes freed from all sins, and attains Nirvana at the
end (195).
By knowing this King among Tantras, which contains the essence of essence of all the Tantras, and is the
most excellent among the Tantras, a man becomes versed in all the Shastras (196).
The man who knows this Maha-Tantra is freed fromthe bonds of actions. Of what use is it to him to go on
pilgrimage, or to do japa, yajna, and sadhana? (197).
Kalika! he who knows this Tantra, is conversant with all the Shastras, he is pre-eminent among the virtuous,
is wise, knows the Brahman, and is a Sage (198).
There is no use of the Vedas, the Puranas, the Smritis,. the Sanghitas, and the various other Tantras, as by
knowing this Tantra one knows all (199).
All the most secret rites and practices and the most excellent knowledge have been revealed by me in reply to
Thy questions (200).
Suvrata! as Thou art my most excellent Brahmi Shakti, and art to me dearer than life itself, know Thou that
the Mahanirvana Tantra is likewise (201).
As the Himalaya is among the Mountains, as the Moon is among the Stars, as the Sun is among all lustrous
bodies, so this Tantra is the King among Tantras (202).
All the Dharmmas pervade this Tantra. It is the only means for the acquirement of the knowledge of
Brahman. The man who repeats himself or causes others to repeat it will surely acquire such knowledge (203).
In the family of the man in whose house there is this most excellent of all Tantras there will never be a Pashu
(204).
The man blinded by the darkness of ignorance, the fool caught in the meshes of his actions, and the illiterate
[ Pobierz całość w formacie PDF ]