^[2] Literally; covered by the shadows of great trees, the shadows of which are motionless: that is, the trees are so great and so close to one another that there is perpetual shade.

^[3] Beautiful and voluptuous Deva-yoni (vide post) of Indra’s heaven, wives of the Gandharvas, produced at the churning of the ocean.

^[4] Or Koel, the black or Indian cuckoo (Cuculus Indicus).

^[5] Vasanta, whose followers are the Koel bird (supra), the vernal breeze, the black bee, etc. (see Raghuvangsha of Kalidasa, chap. ix, verses 24 et seq.).

^[6] Hence the Mountain Kailasa–the residence of Shiva–is called Gana-parvata (frequented by troops), because peopled and surrounded by enormous hosts of attendant Spirits and Deva-yoni (deva eva yonih–nidana-bhutah–yasya), who are, according to the definition of the Amara-kosha, Vidyadhara, Apsara, Yaksha, Rakshas, Gandharva, Kinnara, Pishacha, Guhyaka, Siddha, and Bhuta (see Introduction).

^[7] Beneficent Deva-yoni of great purity, possessing the eight magical powers (Siddhi), inhabiting, according to some, the Bhuvar-loka. To them (according to the Gayatri Tantra, chap. x.) Ganesha first preached the Tantras after he himself had received them from the mouth of Shiva.

^[8] Celestial dancers, singers, and bards or panegyrists of the Devas.

^[9] Deva-yoni, who, according to the Vishnu Purana, were sons of Brahma, “born imbibing melody”; celestial musicians and choristers, who play and sing at the banquets of the Devas, belonging, together with the Apsara–their wives–to Indra’s heaven.

^[10] Worshippers and followers of Ganesha, one of whose names is Gana-pati.

^[11] Spouse, or Shakti, of Shiva, so called as being the Daughter of Parvata, the Mountain (Himavat, Himalaya, that which has, or is, the abode of snow). Hence She is called Giri-ja, Giri-suta, Haimavati.

^[12] Because then observing the vow of silence (Mauna-vrata).

^[13] The organic and inorganic world.

^[14] Shuddha-sattva-maya–that is, whose very being is the first of the three Guna or qualities in things, Sattva, Rajas, and Tamas. And so Shiva is stated to be Sattvika. According, however, to the Vaishnavite Shrimad-bhagavata, the One Being endowed with all these qualities for the creation, preservation, and destruction of the world shows Himself in the first as Hari (Vishnu), in the second as Virinchi (Brahma), and in the third as Hara (Shiva), and discountenances the worship of the two latter “with condition,” on account of the excess of the qualities of passion and darkness in these Deities (chap. ii. verse 23). Where, however, they are worshipped “without condition,” they are so worshipped as manifestations of the Supreme Lord. Here, however, Shiva is referred to as the Supreme Lord, in His sattva aspect, called Sadashiva, the Cause of release, the Conferrer of blessing (Anugrahada), the ever Blissful One (vide post), and (later) Jnanamaya. Shiva, in His sattvika quality, is also called Mrida (Happiness) in the Mahimna-stava. He has other aspects (see post), and it is these to which the Shrimad-bhagavata refers.

^[15] Kunda (Jasminum multiflorum or pubescens). Similar description of the Deva to that which follows are found in almost all the Tantras as in Sarada-tilaka (chap. xviii.). The Nibandha Tantra exceptionally describes Him of a vermiIion colour (sindura-varna): “I salute Isha, gem-crowned, Whose head-ornament is the shining beauty of the Moon, with smiling lotus-face, from Whose forehead an eye looks forth; Whose body is beautified by bright ornament; Who, holding a trident and tangka, places the palm of His hand on the high and rounded breast of His Beloved (Spouse), Who Herself places one hand on His left thigh and holds a red night-lotus (Kuvalaya) in the other.” The night lotus, “the wife of the moon,” is also generally white.

^[16] Exoterically, he is represented naked as the Yogis are. In the esoteric sense he is Digambara, or “clothed with space,” in the sen se that He is Omnipresent. The infinity of space or the points of the compass clothe Him.

^[17] Ascetic followers of, and adepts in, the yoga doctrine (see Introduction). Shiva, by his great austerities, is the Lord and Exemplar of all ascetics.

^[18] Jata, as worn by ascetics in serpentine coils (Jatajuta).

^[19] Hence He is called Ganga-dhara. When the Ganges descended from heaven He intercepted it by His head, so that the earth might not be crushed by the weight of the falling stream. It is said that the Ganges was first held in the water-jar (Kamandalu) of Brahma, then in the hair of Shiva, and lastly in the body of Jahnu, whence it is called the Jahnavi (see Shangkaracharya’s Gangashtakam).

^[20] Vibhuti-bhushita, which Bharati translates as in text, but, as pointed out (ed. Bhakta), Vibhuti may here also refer to the eight siddhi which Shiva possesses. Vibhuti is also halo or aura.

^[21] Shanta (the tranquil) and Atita (the transcendent), two of the thirty-six principles of Shaivagama, are differing aspects of Shiva. As Shruti says: “This fire is verily Rudra Himself; of Him there are two bodies, one fierce and the other gentle “ (Taittiriya Sanghita, 5-7-3).

^[22] Tri-lochana, one eye (symbolically the inner eye of wisdom) being in the forehead. From this eye flashed the light which consumed the body of the God of Love–Kama-deva–and at the expiration of a Kalpa the Devas. According to Arrian, the Indian Bacchus (Bhaga, or Shiva) was called Thriambus, possibly a corruption of Tryambaka, “three-eyed.” The Devi is called Tryambaki, because She is the Mother of the Three–Brahma, Vishnu, and Rudra. And this also is the esoteric meaning of Tryambaka as applied to Shiva, the “Father of the Three” (see the Mrityunjaya-mantra, chap. v., 210).

^[23] Tri-loka (see Introduction).

^[24] Jnana-maya, as in the body of the Hangsa-pitha in the Sahasrara, on which the feet of the Guru (Guru-paduka) rest.

^[25] Niranjana (Anjana = Collyrium), which, however, Hariharananda Bharati translates as “incomprehensible to the ignorant.” The Shabda-kalpa-druma gives the definition as Nirgatam anjanam iva ajnanam yatra (one from whom ignorance has been driven out). The term may mean “the perfect Knower.”

^[26]Maheshvara, or Great Lord, Whose quality is the supreme individuality as explained in the Vishva-sharira chapter of the Virupaksha-panchashika; lordship, activity, independence, consciousness itself.

^[27] Sadashiva; Shiva, in whom the superlative sattvaguna predominates, is the Vindu and Nada of the thirty-six Tattvas of Shaivagama, one of the five Maha-preta Whose vija is “Hsau,” spoken of in the Rudra-yamala Tantra. It is Shiva, “the Ever-Auspicious,” who here speaks, voluntarily assuming form for the benefit of His devotees (see also verse 8 of Ananda-lahari of Shangkaracharyya, and verses 42-43 of Sureshvaracharya’s Manasollasa, and Bhaskararaya, Commentary on Lalita-sahasranama, v. 174).

^[28] Maha-prajne.

^[29] Both sons of Shiva, the first being the elephant-headed Deva (for dhyana, see Mantra-mahodadhi, chap. ii.), who–according to the Gayatri Tantra (chap. x.)–wrote down the Tantras at the dictation of Shiva; and the second Kumara, or Karttikeya, the War God and Leader of the celestial army, who was begotten by Shiva at the request of the Devas to destroy the Demon Tadakasura, and so called because brought up by the six celestial Krittikas. In begetting Karttikeya, Parvati was unable to retain Shiva’s seed, which was then thrown into Fire (hence called Kaumara-tejah), Who, unable to keep it, threw it into Ganga„ who in turn threw it into a reed-forest, where Karttikeya was born. Hence he is called “Reed-born” (Shara-janma); and because he shamed Kama-deva by his beauty, he is called Kumara (see Matsya Purana).

^[30] Mama rupasi devi tvam na bhedo’sti tvaya mama: for in their ultimate ground both Purusha and Shakti are one. Thus in the Sanat-kumara Sam., speaking of devotion to Parvati, it is said: “Janardana (Vishnu) is thus in the form of Devi as well as in His own form, for the husband and wife, being one, the Only One is worshipped as two.”

^[31] Sadhvi, fem. of sadhu, good, virtuous, pure. The Devi-bhagavata Purana says: “Thou art praised as Sadhvi (the virtuous One) on account of unequalled fidelity (to Thy Lord).” Also Lalita-sahasranama, v. 43, where the Commentator Bhaskara-raya cites the Acharya (Saundaryya-lahari, 96): “How many poets share the wife of Brahma? Cannot every one by means of wealth become the lord of Shri (wife of Vishnu)? But, 0 Virtuous One (sadhvi)! First among faithful women, Your breasts are untouched save by Maha-deva, and not even by the paste of kuruvaka” (made of the leaves of the red amaranth, and used to redden the cheeks, breasts, palms, and soles of Indian women).

^[32] Shiva the “blissgiver” is as Hara the creator; as Shangkara, protector, and as Rudra, destroyer.

^[33] Parvati, so called as being the Adya, or Primordial Shakti, or Power of the Deva manifesting as His Spouse.

^[34] Bhagavan–that is, one possessed of the six aishvaryya: Shri (auspiciousness), Viryya (power), Jñana (wisdom), Vairagya (dispassion), Kirti (glory), and Mahatmya (greatness) (see Wilson’s Vishnu Purana, vol. v., p. 212). All these are in the Devi, Who is hence called Bhagavati (see Devi-bhagavata Purana, Shakti-rahasya, Bhaskara-raya, loc. cit., v. 65).

^[35] See Introduction.

^[36] The Sacred Scripture of the Hindus communicated by the Supreme to, and revealed by, Brahma, called in the Shrimad-bhagavata “the Primeval Poet.” Shruti says: “I, being desirous of salvation, have taken refuge with Him Who created Brahma and gave Him the Vedas.” The Shruna-dbhagavata says: “Let the sage be pleased with Me, Who am the remembrancer of the sublime Shruti unto the mind of Aja (Brahma), Who sent Brahma, from Whose mouth issued the Word (Sarasvati), which is His likeness” (Book II., chap. iv., verse 22). In the text Shiva is thus spoken of as the Supreme. The Veda is Brahman. Brahma was not its Author, but Publisher (Brihannila Tantra, chap. iv.). It came out of Brahman as His breathing (Yamala Tantra).

^[37] Rigveda, Yajurveda, Samaveda, and Atharvaveda, which are the breath of Brahman (Brihadaranyaka Upanishad, chap. xi., I, 4, v. 10).

^[38] See Introduction.

^[39] Varna (see ibid.).

^[40] See ibid.

^[41] Krita, or Satya Yuga. This and the following verses deal with the characteristics of the different Yugas, or Ages, as to which see Introduction.

^[42] See Introduction. Yoga is defined in Ullasa xiv., verse 123, as the union of the being and the Supreme Soul (Jivatmanor aikyam). Cf. Patanjali–Yogah chitta-vritti-nirodhah (see Intrduction).

^[43] See Introduction.

^[44] Mean the human Ancestors, generally up to the seventh generation, to whom pinda and water are offered, and whose food is svadha; and then the lunar Ancestors of the human race. From Brahma, the first Pita, issued Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, Prachetas, the mental sons, and thence the Agnishvatta, Saumnyah, Havishmantah, Ushmapah, Ajyapah (see Introduction).

^[45] Meditation and austerities (see Introduction).

^[46] See Introduction.

^[47] The four varnas, or castes (see Introduction).

^[48] See Introduction.

^[49] See ibid.

^[50] The First, or Satya Yuga (see Introduction).

^[51] The Second Age (see Introduction).

^[52] E.g., Austerities which accompany the singing of the Samaveda and the Soma-yajna–the krichchhra-prayashchitta, the ati-krichchhra-prayashchitta, and the krichchhra-krichchhra, and the like (see Introduction).

^[53] See Introduction.

^[54] Ibid. and anfe.

^[55] Ghora-sangsara-sagara–that is, the world is an ocean, in the waters of which are things of terror and evil, causing sorrow and pain. For a safe crossing there is need of the guidance of the Lord, and so in the Stotra in chap. iii., verse 63, He is called the “Vessel of Safety in the Ocean of Being.”

^[56] As to the Third, or Dvapara Yuga, see Introduction.

^[57] That is, had but one-half of the religious merit of the First Age.

^[58] See Introduction.

^[59] As to the Fourth, or Kali Age, see Introduction.

^[60] See Introduction.

^[61] Sacred Books of the Hindus (see Introduction).

^[62] Itihasa (histories).

^[63] In Shrimad-bhagavata (chap. i., verse 10) it is said: “Verily, 0 Righteousness, in the Kali Age men are generally short-lived, indolent, of short understanding, unfortunate, and afflicted.” On which Vishvanatha Chakravarttin’s gloss is: “Men in this age are generally short-lived, yet, if they live a little longer, they care not to know about the Supreme Being. Where persons are somewhat active in this respect, yet they are very short of understanding, and therefore unable to understand the nature of the Supreme Being. Even if they be intelligent and endeavour to understand such things, they are unfortunate, and fail to secure the company of righteous men; and even if they do they are subject to disease, pain, and sorrow” (ed. Mahendra-nath Chatterjee, p. 34).

^[64] The lowest caste. Vipras are Brahmanas. (Veda-pathat bhaved viprah.)

^[65] Sandhya-Vandana, for Sandhya is also a Devi. The prayers said thrice daily by the Brahmana (see Introduction).

^[66] A-yajya, literally persons for whom religious rites cannot be performed, and incompetent to employ a Brahmana, such as Bagdis, Chamars, etc. A superior Brahmana will not perform sarifices in their houses. Degraded (patita) Brahmanas do so.

^[67] That is, demanding money for giving their daughters (or sons) in marriage.

^[68] Recitation of Mantra and worship (see Introduction).

^[69] Brishali-rati-kamukah: a brishali is a low Shudra woman, with usually strong animal passions.

^[70] That is, the Yajna-sutra, or sacrificial thread. Brahmanya-chihnam etavat kevalam sutra-dharanam.

^[71] See Introduction to author’s edition of the “Tantra-tattva.” The Agama is that form of Tantra in which Shiva is the Guru and the Devi the Shishya (disciple), whilst in the Nigama the converse is the case.

^[72] Bhukti-mukti-karani cha. Bhoga, or enjoyment, is of five kinds: pleasant sound (shabda), pleasure of touch (sparsha), the sight of beautiful things (rupa), the pleasure arising from the faculties of taste (rasa), and smell (gandha). The Tantra gives both enjoyment and liberation.

^[73] See Introduction.

^[74] Diagrams used for worship, as to which see Introduction. Kautlavali Tantra says:
“Yantram mantra-mayam proktam, mantratma devataiva hi,
Dehatmanor yatha bhedo, yantra-devatayos tatha.”

^[75] See Introduction.

^[76] A rite, as to which see ibid.

^[77] Antar-matrika Nyasa, which consists in mentally placing the Matrikas in the six chakras, is called sthiti (existence, maintenance) Nyasa. Vahya-matrika Nyasa is of two kinds–the external placing by voice and hand of the letters of the alphabet from A to Ksha, which is called Srishti (creation) Nyasa; and the placing of letters in the reverse order from Ksha to A, is called Sanghara (destruction), Mitrika.

^[78] Asana are positions in yoga practice, as to which see Introduction.

^[79] Baddha-padmasana (see Introduction).

^[80] Mukta-padmasana (see Introduction).

^[81] This refers to the three characteristic dispositions of men–pashu-bhava, vira-bhava, divya-bhava–as to which see Introduction.

^[82] Lata-sadhana, the fifth tattva. Lata, which literally means creeper, is a Tantrika term for woman, who is thus thought of embracing man as the creeper clings to a tree. And so the Yoga-Vashishtha describes (Nirvana Prakarana, chap. xviii.) Gauri, the half of the body (Ardhangi) of Shiva, “embracing Him as the Madhavi creeper clasps the young Amra-tree with Her bosom like a cluster of blossom, and her eyes resembling the lines of black bees fluttering in the summer sky.” In “Shakuntala,” the Madhavi is described as married to the sahakara (mango-tree).

^[83] Munda-sadhana, one of the Tantrika asana (see Introduction).

^[84] Shavasana. This is another Tantrika asana (see Introduction).

^[85] Chitaroha, a Tantrika asana, as to which see Introduction.

^[86] Pashu-bhava-divya-bhavau svayam eva nivaritau. As to these dispositions, see Introduction, sub voce, “The three temperaments.” For the apparent meaning of this passage vide ibid.

^[87] In Smarta worship, or that prescribed by Smriti, the worshipper (or his wife) must with his own hand collect the materials for his worship, and with his own hand cook his food, which he dedicates to the Deity. The meaning of the text is that in this Age this is impossible or difficult.

^[88] The follower of Smriti (Pashu) should not at worship see the face of a Shudra, and should endeavour to avoid doing so at any time.

^[89] See Introduction on the “Pancha-tattva.”

^[90] Dvandvatita, beyond all contraries. He to whom heat and cold, pain and pleasure, etc., are the same.

^[91] Sadhana of Vira-bhava, practised by Vamacharis and Kaulas.

^[92] Next described (see Introduction).

^[93] Madya (see Introduction). This Tantra substitutes in certain cases Madhu-traya (see Ullasa viii., VV. 172-I73).

^[94] Mangsa (vide ibid.).

^[95] Matsya (vide ibid.).

^[96] Mudra (see Introduction), which has been defined as follows:
Devanam moda-da, mudra, tasmat tang yatnatashcharet; and see chap. ii. of Nirvana Tantra.

^[97] Maithuna. Vv. 172 and 173 of Ullasa viii., however, state that, owing to the limited intelligence and lust of the men of the Kali Age, they cannot recognize women to be manifestations of Shakti, and for them, therefore, the worship of the feet only of the Devi is prescribed, just as Madhu-traya is substituted in lieu of wine (see Introduction). In the sattvika sadhana, this and the preceding terms have another and esoteric meaning (see Introduction).

^[98] See Introduction.

^[99] Kali-jah manava, lubdhah shishnodara-parayanah:
lobhat tatra patishyanti, na karishyanti sadhanam.
Indriyanam sukharthaya pitva, cha bahulam madhu,
bhavishyanti madonmatta hitlhita-vivarjitah.

That is, owing to the lusts of men of this Age, the latter are likely to partake of the Pancha-tattva (wine, meat, etc.) rather for the mere gratification of the senses than in the manner and for the object for which they were prescribed.

^[100] Indicative of incest.

^[101] See Introduction.

^[102] Hitaya yani karmani kathitani tvaya Prabho!
Manye tani mahadeva viparitani manave.
In the event a true prophecy.

^[103] Yoga (see Introduction).

^[104] Nyasa (see ibid.).

^[105] Diagrams (see ibid.).

^[106] Purashcharana is the repetition, a specific number of times and under specific conditions, of Mantras (see Introduction).

^[107] Dinesha, an epithet of Shiva.

^[108] Spiritual teachers.

^[109] The Supreme.

^[110] Varna (see Introduction).

^[111] Ashrama (vide ibid.)