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F Ee | THE GREAT LIBERATION ; (MAHANIRVANA TANTRA) * » TRANSLATION & COMMENTARY : * Ghvarat Yaorraa, GANESH & CO. (MADRAS) PRIVATE LTD. THE GREAT LIBERATION First Edition 1918 Seoona 1007 This 1068 ‘rinied vy D, ¥, Syoaia Maa, atthe Vesta Frets, "The Thectphial Socielyy Air, Wedsee THE GREAT LIBERATION (MATIANIRVANA TANTRA) ARTHUR AVALON (ritra Baition) Pontasmena GANESH & Co, (MADRAS) Lap, MADRAS—17 1953 PREPACE ‘Taw Indian Tantras, which are numerous, constitute the Soripture (Shastra) of the Kaliyngs, and as such aro ‘ voluminous somes of prosent and practical orthodox “Hinduism”, ‘Tho Tantra Shastra is in fact, whatovor bo its historieal origin, a development of tho Kermalkanda (using that term in the generai sense of ritual section of the seripturo), promulgated to mect the nceds of tat age. Shiva says: “For the henefit of men of che Kali age, men bereft of energy and dependent for existonce on the tood they ex, the Kaula doctrine, O auspicious ono! is given ” (Ch, 1%, yorso 12), To the Tantras we mast therefore look if we would understand aright both ritual, yoga, and ‘sadhana of all kinds as they exist today, a6 also the federal principles of which those practices are but the objective expression. Yet of all the forms of Indian Shastra, the Tantra is ‘that which is least known and understood, a circumstance in par due to the difficulties of ity subjeot-matter and to ‘he faob that the key to much of it terminology ana method rests with the initiate. ‘Tho prosent translation is, in fach, the first pablished in Earopo of any Indian entra. An inageurate version rendared in imperfect Bnglish wes published in Caleutta, by « Bengali editor some twolve years ago, preosilell by an Introduction whioh displayed insu cient knowledge in respoot of what it somewhat quaintly wi ‘THE GRUAT LIBERATION deseribed as “the mystics! and supsrficially technioal passages” of this Tantra. A desire to attempt to do it greater justice bas in part prompted its selection as the first for publication, Another reason for such seleotion is, that this Tantra has been the subject of Indian Commen- tary and Bengali translation, ‘This Tantra is, further, one which is well known and esteemed, though porhaps more highly so amongst that portion of the Indian public which, favours “reformed Hinduism” than amongst some Shaken ‘Tantrikas, to whom, as I have been told, certain of its pros visions appear to dieplay unnecessary timidity. ‘he former) admize it on asooant of its noble exposition of the worship of the Supreme Brabman, and in the bolicf that osrtain of its passages absolutely disvountenance the orthodox ritual. Nothing can bo more misteken than such bolief, even though ib be the fact that “for him who has faith in the root, of whal use are the branches and leaves”. Thie any. one will discover who roads the toxt. It is true chat, as Ch. VIL, verse 94, says: “In the purified heart, knowledge of Brahman grows,” and Brakmajnane samipanne livityd= Krilyang na vidyate. (When Brahman knowledge has arien there ia no longer distinotion of what should or should not be done.) But the statement assumes tho attainment of Brakmajnana, and this, the Shastra says, oan be attained, not by Vedantio discussions nor mere prayer, after the manner of Ezotestant systems of Christian worship, but by the Sadhana which is its main subject-matter. I bayo referred to Protestant: systems, for the Catholie Churoh possesses an elaborate ritual and a sadhana of its own which is In mang points strikingly analogous to the Hindu system. The section of Pantrikus to whom I havo referred are, I believe, also in error. For the design of this Tantra appears to be, whilst conserving commonly-recogniscd ‘Tantrik principles, to secure that, as has cometimes proved PREFACE vil to bo tho case, they are mot abused. Parvats says (Ch. I, verse 67); “I fear, © Lord! tixh even that which Thoa hhast ordained for the good of men will, through them, turn ub for ov.” Hitaya yani kormani kathitani teaya prabho Manye Lani mahadeva viparitani manawe. Tris significant, in coaneation with these observations, to note that this partioular Tantra was chosen as tha aub- ject of commentary by Shrimad Haribarsnanda Bharat, the Garu of the velebrated Hindu “ reformer," Tajn Ram Mohun Roy. As to this coo Chapter V of “ Shatli and Shakia". ‘The Tantra has boon assigned by one of my informants to the division known as Vistoukrints and the eclectic ‘Vilasa Sompradaya, According to tho Mahdsidabaaaza it belongs to Rathakranta, It-waa fst published by tho Adi Brihine-Samaja in 1708 Shakahia (sp. 1876), and was rintod in Bengali characlars, with the nolan of the Kuli yodhata Shriaad Hariharinands Bharatt under the cditorship of Anandachandrs Yidyavagishs. The preface to thio elltion wiatod that three MSS. wre consulted ; one belonging to the library of the Samaja; the second supplied bby Durgidisa Chandburi, ani the third taken from the library of Tayja Ram Mohun Ros. ‘This text appears to be tho basis of subsequent publications. It was again printed in 1888 by Shet Krishna Gopala Bhakta, sinco when there hhave boon several editions with Bengali translations, includ- ing that of She Prasanna Kamara Shistel. The late Pandit Jivananda Vidvasagara published an ellition in Devanagara oharaoter, with the notes of Hariharinanda and the Venkuieshvars Presy at Bombay have iasued another in similar character with a Hindi translation. ‘Tho translation published is that of the ‘first parb only. It is commonly thought (and was so stated by the