u/SwarnaKrodha

31-27: Tanmatras (predominantly tamasic): qualities before gross objects

Let's say we forget the apple for the moment. What is it that actually counts as the experience of consuming an apple?

The smell, taste, colour/form, texture, maybe even the sound of the apple. Hence, we have: Gandha, Rasa, Rupa, Sparsha, Shabda.

Now, we have moved from ‘There is an apple’ to the object dissolving into the fundamental qualities through which objects become experienceable.

Yet, the qualities cannot experience themselves.

So, what receives them, and how?

We must climb higher...

26-17: Karmendriyas (predominantly rajasic) and Gyanendriyas (predominantly sattvic): powers of action and perception

There are first the five Karmendriyas or the powers through which the individual acts:
Upastha (sexual/reproductive/restful function), Payu (power of excretion), Pada (power of locomotion/movement), Pani (power of handling objects), and Vak (power of speaking).

Then come the five Gyanendriyas or the powers by which experience is received: Ghrana (the power of smelling), Jihva/Rasana (the power of tasting), Cakshus (the power of seeing), Tvak (the power of feeling/touching), and Shrotra/Shravana (the power of hearing).

Note that these are the POWERS through which something is experienced, not merely the physical organs.

For example, Cakshus isn’t the eyeball; it is the capacity or the power for/of visual cognition operating through the eye.

So now our apple has gone from:

Apple --> sensory qualities --> faculties that comprehend those qualities

However, these five somehow produce a unified experience despite being separate. You don’t first see ‘green’ and then ‘apple’; you see that it is a green apple, while simultaneously being able to taste, smell or feel it.

So, there must be something coordinating these.

We must climb higher.

16: Manas

Manas gathers, coordinates, attends to and processes what comes through the faculties. Now we are much closer to what you ordinarily call ‘your mind.’

But Manas by itself gives us thoughts and sensory coordination. What is it that actually determines, ‘That is an apple’?

We must climb higher.

15-14: Ahankara and Buddhi

Ahankara is the appropriating ‘I-maker’, not merely arrogance. For example, if a thought appears saying that some text is difficult to read, Ahankara appropriates it as: ‘I am confused.’ This self-appropriation becomes attached to the limited ‘I’.

Yet there is still discrimination and judgement: Buddhi. This is the tattva that determines, ‘That is an apple’, judges what is right or wrong, and determines what one ought to do.

Thus, Buddhi is the determinative/intellectual faculty, while Ahankara is what subsequently appropriates experience in relation to ‘I’.

So now our chain (top to bottom) looks like:

determination --> appropriation --> mind --> sensory powers --> qualities

Yet where does this entire psychological and objective apparatus come from?

We must climb even higher.

This covers the types of shishyas, diksha and the significance of japa.

Without a Teacher, all philosophy, traditional knowledge, Mantras are fruitless. On the command of the Supreme, the Guru tests the shishya, and only if worthy gives the shishya diksha. And so too would a disciple test the Guru, and only after doing so make them their Guru.

There are three types of shishyas, lowest to highest:
Those whose devotion is high, but once initiation is received, the same devotion cools down: they are the adiyogya, competent in the beginning. The one who arrive for initiation without any knowledge, neither special but whose past is done away with devotion: they are the madhyayogya, competent in the middle. To those that don’t have much devotion at the beginning, take diksha yet by the end their devotion fully grows: they are the antayogya, competent at the end.

Moreover, upadesha is of three kinds: karma, dharma and jnana. The path of karma is slow (like an ant climbing to the top of the tree), the path of dharma is faster (like a monkey making its way up the branches), and the path of jnana is the fastest (like the bird that effortlessly lands on the perch itself).

There are many classifications of diksha, briefly described here.

There are three types of diksha: by touch, sight and thought, with none of the three needing any rituals or exertion. The disciple receives grace according to the impact of Shakthi (Shakthipatha).
Diksha which gives liberation are to be of 7 kinds: diksha through ritual; through letter; through special emanation (kala); through touch; through speech; through sight; through thought.

It can also be classified as: samaya (when it authorises the disciple to help the Guru manually in puja or so on), putrika (when it enjoins to perform the ritual indicated), sadhika (initiation into the inner sadhana), vedhaka (when it impinges subtly), purna-acharya (when it vests on one the full competence of a teacher) and then nirvana (when it leads into laya or complete absorption through sadhana).

Diksha, given according to the prescribed mode, burns up in a moment all ill-omens and great sins in their millions. That which instantly generates faith and conviction is diksha; the rest are only pleasing to the populace.
Diksha is nothing but the complete blessing of the Supreme through the form of the Guru. Without the Guru’s blessing, any sadhana done is fruitless. This is what it means when sadhana is said to be like a seed sown on rock. One who follows the path of the Kula does not commit any treachery to one they had accepted as the Guru, for then punishment is the only so-called merit: all grace gained will be lost.

For one without diksha there is neither fulfilment nor happy destination. Therefore, with all effort should one get initiated from the Guru. The initiated shall always please his Guru, Guru's wife, Guru's children and adherents of the Kaula Path of Shakthi, with whatever he is capable of doing or giving.

The last part of the Kularnava considers the significance of Japa.

The means of Japa yields success and attainment of the four fruits: Dharma, Artha, Kama, Moksha. Japa is the happy giver of enjoyment, salvation, self-fulfilling wish. All mistakes done knowingly or not are wiped away by the Japa of the mantra. Daily puja at the three prescribed hours - in the morning, noon and evening - japa, tarpana (offering of libation), homa and feeding the Brahmanas is this fivefold upasana called Purascharana. If any of these one cannot do, an appropriate increase of Japa will make up for it.

If by the Grace of the Divine Mother, success is achieved even in one Mantra through Purascharana, all Mantras yield their fruit. Purascharana itself is nothing but attaining true mastery over the Mantra, becoming one with it, for the Mantra is the Deity. If one therefore attains mastery, that is to say the truth behind the mantra, then all other mantras are immediately able to be mastered. This is since there is only one Truth manifested in Her various forms. The Mantra is the form of that Pure Consciousness: Shiva. The success in Mantra sadhana is only due to the upadesha of the Guru who gives it. Also, the Mantra yields early success due to practice done in previous life, and also if diksha was given.

There are many Mantras, however they all distract the mind. One cannot doubt the mantra’s potency, for even the simplest looking is the Supreme Truth. Only that Mantra which is received through the Grace of the Guru gives all fulfilment. Pranayama is infinitely potent when combined with japa and dhyana. Austerities, pilgrimages, sacrifices and so on are not worth even a fraction of such Pranayama. All sin (mental, verbal or physical) is burnt up in only three Pranayamas.

There are different kinds of Japa. Japa done aloud in the hearing of others is the lowest; japa done in low tones, lips moving and which others cannot follow, is the middle; japa done mentally without movement of lips is the best. One must know what the Mantra means and must try to understand it’s Truth. If learning is acquired for the sake of debate, japa is done for the sake of another, gifts given for the sake of fame, then there is no fulfilment. If one is tired of japa, do dhyana, and if tired of dhyana, do japa. The Mantra then becomes one with the sadhaka.

The seventeenth and last Ullasa of the Kularnava gives interesting derivations of many of the important terms in the Tantra Sastra.

This marks the end of the Learnings of the Kularnava Tantra.

The Guru does not entertain the company of those wicked, distrustful, sinful and criminal. Neither one who makes fun of the wise, parents, the Guru, the one who creates disgust regarding the Kula-Marga, one too proud to serve the Guru, and hated by women. The true disciple always strives to live righteously. They are steady in mind and unshakeable in faith towards the Guru, Deity and the Kula Dharma. They are always eager to talk about the Guru, follow the Guru, proclaim the glories of the Guru, fond of the yoginis and yogis and the Kula Path. The Guru, it is declared in unmistakable terms, is the very Lord Himself. To approach the Guru, to worship the Guru, is to approach the Lord, worship the Lord.

Shiva is all-pervading, subtle, and beyond thought. To worship such a formless whilst in form is impossible and extremely hard for the seekers. Hence, out of compassion Shiva takes a form, and thus to protect the seeker and guide them on the path of Dharma, that form is the Guru. The less fortunate do not recognise the Guru, embodiment of the supreme Truth, even when face to face with him. There is no difference between God Sadashiva and the Guru; it is sinful to make a distinction. The Guru is the Truth that cuts asunder the shishya’s bonds and allows them to progress rapidly towards realisation. The Mantra given by the Guru and the Guru themselves are the Deity.

The Guru is one who sets aside caste, status and the likes. The Guru is the One who is not separate from the Supreme and knows the Truth. Pity, doubt, fear, shame, disgust, family disposition and caste are the eight bonds; bound by these bonds one is a pashu. Freed from the bonds one is Shiva; he is the supreme Guru who removes these bonds. The Guru is he who with consideration regulates the disciple afraid of the fear of samsara by means of observances, fasts, rules etc. Many are the Gurus who are proficient to the utmost in Vedas, and Sastras; but rare is the Guru who has attained to the supreme Truth and removes the afflictions of the disciple.

There are six types of Guru.

Preraka, impeller, who impels interest that leads to initiation; Sucaka, indicator, who indicates the sadhana in which interest has been awakened; Vacaka, explainer, who explains the process and its object; Darsaka, shower, who shows definitely the working and its aim in greater detail; Siksaka, teacher, who actually teaches how to do sadhana; Bodhaka, Illuminator, who lights up in the disciple the lamp of knowledge, mental and spiritual.
It is the Bodhaka of the Guru types that brings fruition to all that is contributed by the rest. Instigation, inauguration, explanation, direction and teaching would remain barren unless they are taken up and assimilated in the Knowledge that is lit.

If one finds their Guru, and the Guru accepts the seeker as their disciple, then it rests upon the Guru to then take charge of all spiritual matters of the shishya, for as long as that relation is meant to continue.

This addresses the importance of the GURU and worship in general.

Within the path of the Kula, no Tapasya or Puja is enough: only BHAKTHI excels. One should never look upon their Guru as a mere mortal; the Guru is the one that shows what Dharma is. Even if Shiva Himself is angry, the Guru is the only saviour. If the Guru speaks harshly or denies a request, the one who follows the excellent path of the Kula will take it as benediction; and whatever enjoyment experienced is always submitted to the Guru.

Moreover, it is wise to not talk to deniers or be in their company and to never worship anyone when you have chosen one as your Guru. What you hear elsewhere regarding Mantras and Agamas report to the Guru and accept only what is approved by the Guru and reject what is not. One must feel one with the Guru, take the knowledge that is spoken by the Guru. Pleasing of the Guru yields the same fruits as performing the Ashvamedha, and service to the Guru invites none other than the Supreme Mother Herself. Never speak or comment upon the Guru’s wife/spouse.

One who follows the path of the Kula does not commit any treachery to the Guru: neither do they partake any of the Guru’s wealth, eye something belonging to the Guru, speak ill of the One who taught them, or damage the position of the Guru that they once proclaimed to be theirs. Bow to the Teacher of the Kula, to the eldest and the youngest of the Guru, to one who is almost like a Guru, as to your own Guru. Elder in the sacrifices, elder in order, elder in Kula, the eldest of the Guru's sons, these are the four elders. Respect them in that order.

Neither should the Dharma or the Tradition or the Guru and their Knowledge be criticised. It only merits the worst punishments; it is possible that one survives a fire or poison but cannot escape the Karma attached to disrespecting the Guru. Do not disrespect the retinue of the Guru; do not criticise his traditions - whether based on Vedas or Scriptures or Agamas. Do not speak falsehood in front of the Guru and never fail to carry out the Guru’s injunction.

Worship plays an integral part in the life of one who follows the path of the Kaula. During such worship, more than the material aspects, the sadhaka must be more aware and keener to pick on their own psychological state of the mind and soul. This is especially important when it comes to the five M’s: if desire creeps in, then there is no use of such methods. The worshipper must put efforts to reach the state of consciousness such that is equal to the status of Godhood. One must follow the path prescribed properly by the Guru, making sure secrecy is kept and respecting the word of the Guru.

One who approaches worship with a clean mind and intent succeeds. There is a difference between one who approaches the rituals with the right mindset compared to one who is overcome and drowning in ego and the likes. As always, Kula-Dharma still doesn’t lie in such rituals, it always lies in the truthful ordering of life.

The Guru is the sadhaka’s saviour. All sins and acts are to be surrendered to the Guru. And one must always heed the warnings and instructions of the Guru. Hence the feet of the one who you have proclaimed to be your Guru must be worshipped. All the ocean of knowledge and success to be found in the Kula-marga is only to be found in the feet of the Guru, it is thus important to pay heed to your Guru, otherwise the seeker’s own sins will recoil and ruin them. The Guru and remembrance of the Guru yields infinitely times more merit than that of japa, sacrifices and the likes. No mantra is higher than the Guru’s paduka, no initiation greater than that of a Shakta, and no path higher than that of the Kula. The Guru is the root of all dhyana, japa, puja and even liberation.

All worries, pains and impurities within only exist till one does not seek the refuge in their Guru. The shishya must always work with devotion, and please the Guru, for the Guru is no different than the Supreme. When the Guru is pleased, even Gods like Brahma, Vishnu, Mahesha, sages and yogis, bestow their grace. It is devotion to the Guru that attains all the merits, and the fire of devotion towards the Guru which burns away all the bonds, leading the sadhaka towards liberation. The Guru and GuruMaa must be looked upon as one sees Saraswati/Brahma, Lakshmi/Narayana and Parvathi/Shiva.

The highest seat is to always be offered to the Guru, give due honour to the elders and bow mentally as well to the Guru. Do not bow to the hated of women, cursed by the Guru, the learned heretic, the dunce, the doer of wrong. When you attain the status of the Lord, then do not bow down to the pashus.
It is this steady devotion that yields all siddhis and knowledge, there is no need for any austerities or pilgrimages for all the fruit is at the Guru’s feet, whose fire burns away all karma and inauspiciousness.

The Kularnava then proceeds to highlight the importance of Yoga. Tantra seeks to weave it into every detail of one’s life, give meaning and a purpose behind all actions taken, allowing a human to then progress and realise divinity.

Dhyana is the most important aspect of yoga; there are two kinds: meditation of the gross (with a form) and on the subtle (without a form). Meditation on a Form gives the mind an object to focus on so that it does not wander, however the whole idea of dhyana itself is to bring about stillness and immobility of the mind, regardless of its methods/types.

The Supreme Truth can take many forms as and when suited. When in a form, it is contemplated upon its several characteristics that can be visualised such as the many hands. When not in a form, it should be meditated on as the Sachidananda. The Truth when formless therefore is not perceivable to the eye, it simply exists and can only be felt not described. True yoga is complete absorption in the Self. The Jivanmukta may still perform their prescribed duties, however inwardly one remains firm and untouched like a rock, despite the many waves of that attempt to crash them. Steady concentration transforms one’s very being, with the freedom coming from transcending the gunas. And once united with Shiva, where all false selves fall, the transformation is irreversible.

A true sign of Dhyana is that a yogi may even have their eyes open yet still see the world in front, they are truly absorbed in the Supreme. And for such a person who is always one with the Self, their every movement is worship, utterance is a Mantra by itself, and each gaze is meditation. When such a seeker holds the Supreme Self, cuts away all doubts and fears, all karma and legacy of past action dwindles away. Regardless of whether they see an Asura, a God or another learned being, all that yogi sees is just the Supreme Truth. Yoga itself is only the union of the Jiva and the Paramatma.

There are several states of being and many gradations of consciousness. The highest is sahajavastha (where one is always with the Divine), the middle is one of concentration (dharana) and dhyana, the next being stuti and japa, then homa, puja and worship. The deliberation over the Supreme Truth is the highest, preoccupation with Japa the middle, study of shastras the next and caring only for the worldly affairs being the lowest.

The higher worship is to be free from ritual, silence is higher than Japa, absence of thought itself is higher than Dhyana and absence of desire is the best fruit. The yogi knows the Supreme Truth by being free from attachment, beyond vasanas and associations, only absorbed in their true Self. The body itself is the greatest temple, and the Jiva is Sadashiva. The only difference arises is when it is in bonds or not. When in bonds and karma it is the Jiva, and when free it is Sadashiva, just like how rice in husk is known as paddy, and without the husk it is rice itself.
The Yogi always stands equal minded in praise or insult, whether they are in between friends or enemies, and no matter the external situation they are free from exuberance and depression. They are the knowers of the higher Truth, masters of the senses, free from doubts or volitions and fears, and they live just like the lame, blind, deaf or the dull.

The real Kula-Yogi has their mind fixed upon the feet of their Guru. Whatever is rejected outside is cherished in the Kula-marga. In this path, all are welcome, whatever is bad turns good and whatever is against Dharma becomes Dharma. A Kula-Yogi lives unrecognised in midst of the human world, their mood imperceivable and live in a manner such that people don’t flock towards them. Though realised, they may play like the child, speak like the unintelligent and talk like a drunkard. It is only out of compassion they appear on this Earth, anything they touch or interfere in become the most auspicious.

Such a Yogi is firmly convinced that the Kaula-Marga is the highest and born out of Shiva. It is by diksha of their Guru that one can be a Kaula. Shiva only lives wherever the Kaula is. They are so dear, that after the Supreme Maa, they are the ones to be worshipped next. Whether one is learned or not, for the one who follows the Kula-Dharma, karma becomes their means of progress and release, ignorance is destroyed by the action, and they attain the state of Shiva.

The wise should forsake all actions that don’t pave way to true knowledge, however merely giving it up is ignorance. Just like the tree that throws the flowers away once fruit is attained, the sadhaka must do the same: attain the fruit of Truth and once done throw away all other paraphernalia of works. Their core must always be one with the Supreme Maa, and those who are so are never tainted by any merit or demerit.

Learnings from the Kularnava Tantra

Part 4/5:

A sadhaka must first become free from doubt, fear and hesitation, rise above dualistic thinking, and develop a firm understanding of the Guru's teaching. Without this foundation, any ritual loses its purpose and becomes ordinary indulgence. *Guru is primary always...* The Kularnava here goes on to take the example of the Five M's.

The Five M's are never ends in themselves. Every ritual object is only a support intended to awaken a higher state of consciousness. The value of any offering lies not in the object but in the consciousness with which it is received and offered.

The same action may elevate or degrade depending upon its intention. An act performed for sense enjoyment strengthens bondage, whereas the very same act, performed solely for worship and under proper discipline, becomes a means of purification. Consciousness, not the external act, determines whether the action binds or liberates.

The Five M's therefore possess both an outer ritual meaning and an inner yogic meaning. Their highest significance is not the literal consumption of wine, meat or the remaining elements, but the transformation of consciousness through the awakening of Kundalini, mastery over the senses, the destruction of duality and the union of Śakti with Śiva within the practitioner.

The Kaula path is not the abandonment of discipline but its perfection. External ritual exists only to awaken the inner sacrifice, where ignorance, attachment and duality themselves become the true offerings, leading the sadhaka towards direct realisation.

All sadhakas should hold Maa to the highest. The set apart time for worship becomes the event that the true devotee looks forward to everyday. To them, it is no longer mechanical, nor does it feel like a chore. They sincerely follow the instruction of their Guru and dedicate every waking moment to Maa. However, such devotion will not come in a matter of days, and even when intense it may not last long. True devotion that is long lasting will happen according to Maa’s Grace and over a long period, during which the sadhaka purifies themselves internally as they churn their own poisons. In order to reach the Divine, one must realise and also come into that state and feel their own divinity. The Supreme is always ever present, however without the churning and realisation, it is always out of reach.