Mahakaal Samhita Foreword - II (Kaamkala)

TANTRA   MAHAKAAL SAMHITA 
                           FOREWORD:

 by M.M.Gopinath Kaviraj ji.
                 Originally in Bengali 

Part Il.  Kaamkala.

    For inquisitive sadhakas of Tantra, Kamkala is not an unknown subject. It is an established fact that Adi Shankaracharya knew this very well. Its reference is found in the Saundaryalahiri also, which came from Adi Shankara only. While studying the step by step detailed instructions of Shri Vidya upasana, one comes across the introduction to it in various Tantric scriptures. From here it seems that such a procedure was prevalent in South India.

    When following Kalikram scriptures of North and East India, no special reference of Kaamkala was found. But still one thing can be said that this Kaamkala tattva was known to all the practitioners of Shaki upasana. In Mahakaal Tantra, references which one finds of Kaamkala, are a little different from what Southern Indian philosophy explained. We will try to discuss some basic points of it here, as introduction, so that the main topic can be understood better.

    Achievement of the non-dual state is the main purpose of Shakt upasana. What Tantrik Acharyas speak of as Param is actually nishkal pad (without kalna). That alone joins with Paramshiv and is explained as Parashakti or Mahashakti.  It is the Akhand form of light and is also known as Chid. That is Sat because of being Chit and Chit because of being Sat. Complete freedom is its nature. Because of this attribute, it is also Anand ( bliss). Because where there is no duality, or rather, where it is not even expected, there Anand is natural. This state is not of the form of light but Light itself. Though it is light but still it is Vimarsh (consultation) also.  Because of its power of freedom, being non-dual it can act dual, and being vibrationless (nihspand) it can appear to vibrate (spand). Hence Tantric Achrayas do not accept any difference between Shiv and Shakti. Without Shakti, Shiv is desireless, without knowledge and dynamism. This equanimity of Shiv and Shakti is called Samrasya.

    Whatever world around us we perceive as dual. Though it seems dual but actually it is non-dual. While transforming from one to many, two are needed. These are two states:

1. Two entities completely joined as one.

2. An entity which is perceived as different, but is actually one with the other. This state is called Yamal.

    Without these two states, the cosmos cannot be created. Where first and second are joined as Yamal, great oneness comes to light. Where these two are present in dual form, outer dual creation is experienced. The first state is called ANTARANG and the second state is called BAHIRANG. In the Agamas this is explained with the help of rekha-vinayas. Non-dual state and dual cosmic creation state, both are the plays of Shakti. One power makes one reach Shiv tattva while the other one leads to the duality of cosmic creation.

    Cosmic creation is based on BINDU. When in the free-state of paramtattva, vibration touches bindu and it converts into a LINE (rekha). The smallest line is formed by joining two bindus (as the ends of a line represent two points). Creation dependent upon it is not developed from bindu, but three lines are required for that. A triangle which is formed by these three lines is called Vishwa yoni (cosmic womb). In Vedant, it is referred to as ‘Yoneh Shareeram’. Without the help of a womb, birth can not take place.

    At the base of cosmic creation is Matrika. Meaning of Matrika is ‘Mother’. Matrika or Mahamatrika is the real Vishwajanani or Cosmic Mother. One non-dual element alone, by associating with it, becomes many. Matrikas, though fifty in number, in essence are one and not many. Actually, they are the ksharatmat power of the Aksharbrahm. In the ancient Agams, Matrika Shakti has been referred to as Paravaag. In Vedic lore, what is explained as Shabdbrahm, is also this. Shabdbrahm or Paramatrika is the Cosmic Mother.

    For the purpose of discussion, three levels are being talked of here. The First stage is where there is no creation, preservation or annihilation. Here eternal and complete truth is established in its full splendour. Here there is no question of Shiv and Shakti, what to say of Jeev and Jagat (cosmic creation).

  Second stage is where Parbrahm and Shabdbrahm, both exist but as one, in perfect balance. This is a state of Yugalbhav. As per Tantric language, this is a state of equanimity of Shiv and Shakti. As the first stage is eternal similarly this second stage also coexists. After this, the perfect balance between the two is broken. In the perfectly balanced state, duality is not experienced. Second stage is jeev and jagat (cosmos).  Earlier mentioned second state is actually not complete oneness but a state without any VIKALP. Vikalp is present in the dual state only, but it is not present even in the perfectly balanced state, what to say of complete oneness.

    The eternal complete truth, which is showing the whole creation, has a closely associated Shakti which is called Matrika. Matrika is, in effect, another name of Mahashakti alone. Effulgence without Matrika is effulgence which is unable to light up anything. Knowledge and Realisation are eternally associated and are self evident. Had there been no Vaagroopta in Light, then though being light, it would not have been possible for it to be evident because Matrika is the Shakti behind it. When Matrika disappears then light is just light but is unable to experience itself as Light. Because of this Matrika Shakti alone, the whole of the creation is lighted.

    The whole creation in the form of Ishwar, Jeev, and inanimate worlds comes from Matrika. It can be complete Aham as well as fragmented Aham. But in all realms, it is the play of Matrika only. Maha Mandal from A-kaar to H-kaar is infact Matrika mandal. Because of the presence of all the fifty Matrikas from A-kaar to H-kaar in Samashti Roop, complete Aham is manifested. Satchidanand Brahm in its non-evident form is Sat, while in light form it is Atmaprakash.  Akhand Matrika mandal is Eternal-Self-Parmeshwar’s complete Aham. This form is eternally effulgent, complete and self proven. There is nothing outside it.  Every thing exists inside it.

                                                Om Shanti!

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Mahakaal Samhita Foreword - I (Creation)

TANTRA-MAHAKAAL SAMHITA 
                  FOREWORD:

               by M.M.Gopinath Kaviraj ji
                  Originally in Bengali
             

Part I. Creation 

    The whole cosmic creation is based on an ocean of realization, which is called AKUL. The first wave arising in this ocean is known as ANUGRAH (favour, obligation). To proceed on the path of complete realization, this anugrah is extremely important. Due to it, the sleeping chit shakti awakens and a great change starts to happen in the life of the sadhak.

    The whole of creation evident in front of our eyes is seen as something outside us. Actually, it is nothing outside, but located inside only. It is felt due to the awakened state of chit shakti. But due to the effect of maya, things located inside are seen as being outside. Since aeons, the jeev is floating in the ocean of time. Falling down from the realization of his actual Self, he is continuously flowing in the current of Kaal (time).  He doesn’t realize that the whole view seen by him is like a reflection in a mirror.  As a scene in the mirror is limited to the mirror alone and not different from it, the same way the whole of the Bhav Roop Satta, evident in the ocean of realization, is nothing but realization itself.  But due to the effect of kaal, bound by various desires, a jeev thinks this whole scene is located outside, though all of it is happening inside. When anugrah shakti starts flowing, then the awakened chit shakti starts devouring kaal and as a result all the vikalp (alernative) start disappearing. Emancipation of vikalps is nothing other than purification of prameya. Before the flow of anugrah shakti (power), what ever a jeev felt as premeya were actually impure states of it. They are purified, only when vikalps break. At that moment nothing is left which is called ‘outside’. Everything is seen inside. Due to the awakened chit shakti, the purified state of creation is seen inside our atma only. This state was described by Adi Shankaracharya in the following sloka,

          ‘Vishvam Darpandrishyamaan nagri tulyam Nijantargatam’

    Due to the effect of maya, a jeev sees his body, mind and pran as different from atma. But when chit shakti arises, the existence of the body complex disappears and the whole creation is not seen outside but inside.

    The awakened chit shakti acts as a great devourer. It devours the whole outside world and projects it inwards. In the first stage, the whole cosmic creation appeared from visarg ( : ), now with the help of bindu shakti the whole creation gets attracted inwards.

    Withdrawing the whole creation inward with the help of Bindu, completes the actual process of BHOG. What normal people understand as bhog is not the one explained by Kaulik practitioners. A normal person actually doesn’t  know how to perform bhog. A person, who is a natural VEER (the state of a sadhak in tantra) is the only real bhokta. A normal person is bound by the snares of the three states of waking, sleeping, and dreaming, and hence he is called a PASHU (animal). A pashu is established in the above three states only and he acts as bhokta in them differently. As per Turiyanand, he cannot enjoy the bhog in these three states as a one bhokta alone. Due to the awakened chit shakti, when purification of prameyas occurs on this side, at the same time on other side purification of the senses also takes place. At that time, our eyes accept only pure subjects of sight. This bhog, actually is archana of the lord. It happens in all the three states. This is not the play of a weak-hearted person and hence is called VEER-BHAV. Adi Shankaracharya quoted it in a sloka:

     ‘Yat Yat Karomi Tat Akhilam, Shambho Tav Aradhanam’            

    After bhog comes tripti (satiation).  After this, interiorisation (antarmukh dasha) takes place, in which both experiencer and experience disappear. But than the question arises, if both disappear then who gets satiated? It is said, at that time Karneshwari devi, along with the subject experiences satiation. At that time, she embraces Bhairavnath and gets totally inward. Both of them become one. This embrace is known as Shayanabhav. Up til the senses stay in expectant mode, Karneshwari devi cannot embrace and become one with Chidakashnath.

    Until the desires of all the senses get annihilated, the breathing process continues. Various processes taking place in different nerves do not stop. Till this play is on, the movement in antrik and bahiya dwadashant (a group of twelve places) keeps happening. With the help of inner dwadashant, one moves inwards and with the help of outer dwadashant, one moves outward. Both these dwadashants are known as SANGHATSTHAN. When union takes place in these places then Par-paramrit-bhav arises. The union of praman and prameya occurs in these places. Parparamriti devi is parsamvid swaroopa, there is no doubt about it. When this shakti arises or when the state of parsamvid arises then with the help of its power and effulgence it devours mit-paramrit bhav and gets established in its own swroop (form). At that moment, as on one side attrition between pran and apan stops, the same way on the other side attrition between praman and prameya also subsides. We can say that this shakti with its power removes the attrition between pran-apan and praman –prameya. At that moment a kind of nirvikalp state arises. As per the idea of Utpalacharya this state is called spiritual Shivratri.  At this time due to the setting of both Sun and Moon, it is called ratri (night).

    In this very state a special state arises, which is seen in two parts, namely Bahya (outer) and Abhyantareen (inner). In the outer state, our real form is covered, while in the inner state our real form is divulged. This is a very difficult state for the yogis. If one is not able to keep ones movement towards self realization, there are chances that the form of our real self will surely get covered by mahamaya. But if one is able to keep working towards self realization continuously then this path will remain open. This state is called Mahavyom (great sky). In this sky there is no movement of pran-apan, praman-prameya and sun-moon. This is called CHIDAKASH. Even after travelling this far, doubts can arise in the mind of yogis, but they can remove them with the help of their efforts towards self realization. Due to the yogi’s continuous efforts, it starts dawning on him that everything will annihilate the inner state. At that time, atma devours the whole creation and achieves a state of oneness. This state is Parparamriti, there is no doubt about it.  

    One should remember here that evolution as well as devolution of self, both trades are present here. But with the grace of guru, evolution of self gets burnt in the atmic fire and converts into abhedgyan (ultimate knowledge). Due to arriving in the innermost state, one gets established in one’s Self. This state is called Bhav-sanghar. This state comes to light when nirvikalp atma samvedan arises in the unmani (beyond mind) state. In this state, in the fire of the self, the whole play of bhavmaya creation gets annihilated. At that moment, all kinds of prameya of parasamvid devi gets removed. Even the feeling that this is fit or this is unfit, gets removed.

    Though one has reached this far, still it is not the ultimate sought after state. Because of the subtle presence of some sansakars even now, idam still exists. As per the instruction of Kauls, at this point,the thinking of a yogi should be that ‘I have realized this oneness’. Due to the presence of samskar of the annihilation, assault of annihilation is there. Afterwards that sanskaar is also not present. After annihilation of the sanskaar, the yogi realizes that ‘All I am’. Depending on this state, in the form, in which parasamvid spreads atmaprakash. This also is another much subtler state of annihilation alone.

    Earlier bhavsanghar, which we discussed, was annihilation of annihilated prameya. The form of sanghar which appears at this point, is removal of pramaan. This realm is under Sadashiv. In this state, no obstruction arises in the path of the yogis even if some doubts may appear. Here prameya gets completely removed. Here life force is described in the form of twelves senses in a philosophical perspective.

    After this the twelve senses merge into Paramaditya. As per some Agams, this state is called Bharg-shikh. In this state, all the kalas disappear and only Parmakala or Amakala is left. This alone is Shiv kala or Parparamriti kala.

   The aham which arises after paramaditya, though is higher than it but still it is paramrita. Its name is Kaalagniroop. After crossing of this stage, Bhairav state arises. The form of Bhairav which gives effulgence of atma first, is called Mahakaal bhairav. Here Paramsamvid acts like an assisting power. Mahakaal bhairav performs five things here but not in isolation because he is not free. The shakti by whose desire he performs these five acts is Jagdamba. During the state of bhairav, in the womb of the great effulgence, all kinds of egos disappear. In that great fire, where every thing is burnt, only great-ego (poornaham) survives with the cosmos. After achieving this state, the yogi performs five duties like Paramshiv. Many people say that the five duties of Paramshiv are actually shown through Vyapini kala. After this Mahakaal bhairav also disappears. It is a state of Mahabhairav, which is beyond mahakaal. Here everything is at peace and no sanskaar of anything is there. Atmasamvedan, which was increasing step by step earlier gets fully developed here. Mahakaali is ready to enter into its own realm or Akul.  Kaal has nothing to do here. Here the Yogi enters into Samana state. Here the aeons of kaal appear just like a moment.

    After this, what develops is the last state. This state is Paramshiv. Here one comes face to face with Parasamvid devi. She is both poornroopa and krishroopa. When it raises all its assisting powers, develops various realms then it's Poorn (complete). When it devours everything into it and only one Kaalsankarshini chakra is left then it is called Krisha. Here, there is no kram (step by step approach) or yakram. With knowledge of kram, a step by step approach to devi is developed. Prameya etc. are received as forms of atmasamvit. Actually this is the completeness of jeeva.

                                            Om Shantih!

Importance of Abhishek in Tantra:

 

One of the mystical procedures undertaken in tantra is Abhishek. This procedure is most secret as has been mentioned in almost all the tantrars. As per Uttartantra, one should not follow Kula kritya without first getting one’s abhishek. Those, who perform kula procedures as a guru, without abhishek, their age, knowledge, fame and power gets burnt. Abhishek is a method by which one’s wealth, fame, power and life span increases. It removes all sins, all mantra dosh and gives desired things. It removes abhichar karma performed on a person by others. It removes grah doshas. Even if one is bitten by Taskhak, it counters its poison. A sadhak should undertake this kriya whenever his power , tej, intellect and wealth reduces. It can also be used during wrong deeds performed by a woman, it removes diseases of both mind & body, removes the bad fortune of women. It can be performed at the bank of a river, in a sacred place, in the root of a sacred tree, where four roads meet or in a temple.

 

In tantra sadhana, abhishek has a special mysterious place. In shakt sadhana, Shaktabhishek, Poornabhishek, Kramdiksha, Samrajya Diksha, Mahasamrajyadiksha etc. extremely deep meaning subjects are involved. As diksha has a special meaning, in the same manner Abhishek also has a special meaning. From the angle of Shakt sadhana, it is important to share something here on abhishek.

 

After diksha, shaktabhishek and poornabhishek are known every where in the tantra circles. Mantra is most important in both of them. After shaktabhishek, path of shakti opens.  After that, poornabhishek is performed. From the ancient times, tantra deals in ten mahavidyas concept (Kali, Tara, Shodashi, Bhuvneshwari, Bhairavi, Chinnmasta, Dhoomavati, Bagla, Matangi and Luxmi). First three shaktis of ten mahavidyas are called trishakti. From the stand point of piercing paramtattva, sadhana of this triad is essential for all the sadhakas.  

 

In sadhana, one has to pierce both gross and subtle body and move inwards or upwards. The goal of it is realisation of one’s self or atmasakshatkaar. But before that, above the realm of emotions, one faces mahashunya. This mahashunya also has to be pierced. For piercing mahashunya, kramadiksha is given, with the help of which path of completeness (poornatva) is opened for the sadhak. For treading this path of completeness, piercing of mahashunya is essential. To pierce that one needs power of chit shakti. Hence one feels that after poorn diksha, kram diksha is essential. As earlier, in this kramanbhishek also mantra is principle entity and deity involved is Kaali. Shakti, which gives the feeling of preliminary and final annihilation is called Kaali. At that time, whole creation is covered with darkness. It’s upasana is done in dakshinamnaya. After Kali, Tara upasana is done. Thus after completion of this process of ichha and kriya, dakshina chaar converts to Sidhantachaar. Yogis take it under tripad sadhana. Mantra sadhana still prevails. Till now, both Kali and Tara has done their work ( in some lineages, even Tripursundari is also taken here along with earlier two).   

 

After it comes Samrajyabhishek. Here upasaya is Tripursundari. This stage is upasana of prashakti or paraprakriti. Here, it is important to know the mystery of kamakala. After Iccha(desire) and Kriya(work), knowledge arises. But here also, mantra sadhana is essential. Here panchkoot diksha is needed. This diksha is also on the level of Samrajyadiksha. After this, comes Maha-Samrajyabhishek. It’s goal is to realize the state of Ardhnarishwar. In it, one gets sakshatkaar of Ardhambikeshwar or Ardhnarishwar. In philosophical context, this state can be compared to bhedabhed (dual-nondual state). Here mantra looses importance and LAYA gains importance. Jeeva gets free of all the worldly five elements and gets connected with the parmatama.

 

After this comes Atmadiksha but in some places Poornadiksha abhishek and Mahapoornadiksha abhishek have been mentioned. During Poorndiksha abhishek, completeness of yog takes place. After mahapoorndiksha abhishek nothing is left. Acharyagana (teachers) say that from mantra yog, mahabhav arises. After mahabhav comes mahalaya and then one establishes in yoga permanently. During these stages outer movement disappears and sadhak performs everything inwards or one can say that every DOING is left behind and only BEING is experienced. Sadhak has no where to go, where ever he is, is TEERTH, a sacred place. People visit him. His presence alone gives them everything.   

 

It’s Rishi is Dakshinamurti, Chand is Anushtup and devta is Shakti. By establishing a kalsha and using mango leaves, one’s abhishek is done with various mantras. A few  names of various shaktis which are invoked for doing abhishek of the sadhak are Rajrajeshwari, Rudra bhairavi, Tripursundari, Chinnmastika, Durga, Neel Saraswati, Dakshin Kalika, various forms of Chandi, Luxmi, Mangla-Nandini-Bhadra-Kirti-Pushti-Medha etc, Kamakhya, Tara, Tripurbhairavi etc. In total, about 154 such shaktis have been mentioned in the scripture. Then ten direction devtas, shaktis of time division like samvatsar, paksha, tithi, days etc, all the planets, nakshatras, various yogas, increase and decrease of various tithis and nakshatras, various putra ganas, various bhairavs, Brahma, Vishnu, Rudra, Iswar and Sadashiv, purush-prakriti, 16 vikars, attributes of atma, various beejas, sacred rivers flowing above and below the earth, all the islands, oceans, naag, swaha-vashat-vakhat-fatkaar, prêt-kushmand-danav-pishach-guhyak-bhoot ganas, aluxmi, Kaalkarni, all the groups of sins, all the negatives powers etc are invoked for this purpose. Thus all the above shaktis are invited to do abhishek of the sadhak though the procedure is seen to be completed by one’s guru. During the process of abhishek, a sadhak is struck with a bunch of leaves of the kalasha immersed in it’s nectar on the head. Gurudev chants the mantras with great anand and transfers the blessings of the divines through each hit. After going through the whole process which involves more than thirty hits on one’s crown, one is dazed and feels the blessings of the divine. Thus we can say that through the medium of one’s guru, all above mentioned powers operate.  It is further stated that by such an abhishek all the obstructions are removed, good fortunes are made to stay and all desires are fulfilled. Thus importance of various abhisheks, have been discussed in foreword of Mahakaal Samhita published by Ganganath jha Sanskrit Vidypeeth.

 

We have not shared the actual procedure with various mantras used in it here, as that is for a guru to perform. It is generally said that only one who has received poornabhishek minimum, can qualify for performing such a thing. Wishing all the dear readers best of their spiritual practises during navratras which are starting tomorrow.…….Jai Ma…Jai Gurudev….Om!