History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c92.137.3

v7.c92.137.3

Some Tantras like the Kaulajñānanirṇaya and Bhāskararāya¹⁷⁵⁵ in his commentary on Lalitāsahasranāma say that when Kuṇḍalinī is roused by a yogin and it reaches the thousand-petalled cakra (Sahasrāra) from which (that has on its pericarp the moon) drops nectar which is figuratively spoken of as *madya* (vide notes 1716, 1752). The Kulārṇava at first asserts (I. 105-107) ‘Mukti does not result from the study of the Veda nor by the study of śāstras, it results from (correct) knowledge alone, that the āśramas are not a means of mokṣa nor are the darśanas the means, nor all the śāstras, that it is knowledge alone that is the cause, that it is the knowledge imparted by the teaching of the guru that confers *mukti*, all (other) vidyās are mockery.’ Then in the Vedāntic strain it affirms (I. 111-112) “two words (respectively) lead to bondage or liberation viz. (this is) ‘*mine*’ or ‘nothing is *mine*’. A person falls in bondage by the thought ‘this is mine’ and becomes liberated by realising ‘nothing is mine’ and that that is proper action that does not lead to bondage and that is real lore that leads to liberation.” After these high thoughts the same Tantra (II. 22-23 and 29) proceeds to Kaula doctrine. ‘If a man is a yogin he does not (ordinarily) enjoy life, while one who enjoys life does not know yoga; but the Kaula doctrine combines both *yoga* and *bhoga* and is superior to all (other doctrines); in the Kaula doctrine bhoga turns into yoga directly, what is sin (acc.