Kulārṇava Tantra

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A Sculpture showing sexual pose in Mukteswar Temple in odissa

Kulārṇava Tantra, text of the Kula tantric tradition.

Quotes on Kulārṇava Tantra:[edit]

  • The guru is a father, the guru, is a mother, the guru is God, the Supreme Lord. When Śiva is angry, the guru protects [from his anger]. When the guru is angry, nothing serves [to protect from him].[1]
  • In the tantric path of life, enjoyment (bhoga) becomes yoga, the so-called vice becomes virtue, and the world, otherwise considered the cause of slavery, becomes a means for liberation.< ref>Cited Mishra C.E.2012, p. 45.</ref>
  • Some prefer non-dualism, others choose dualism. But they know that my Reality transcends dualism and non-dualism.
Some choose nondualism, others choose dualism. But they know my Reality as transcending dualism and nondualism. (Śiva, I.19)[2]
  • perception is the proof accepted by all beings. Those who oppose the truth are defeated by the force of the perception of the truth. Who can know the invisible? True philosophy is the one that gives tangible results. (II.88-89)[3]
  • For those who do not know this, their consort with whom they must unite lies unconscious, but thus they know, they know that she is the internal consort, well awake, the shakti with whom enact one's union. The effluvium of bliss that is produced by the embrace of the divine couple of the Supreme Shiva and the Supreme Goddess, this is the only and true meaning of sexual union. Anyone who otherwise unites with a woman is nothing other than a copulating animal. (V.111-112)[4]
  • The body is the temple of Shiva. (IX.41)
The body is the temple of God.[5]
  • There are no commandments, there are no Prohibition. There are no merits or demerits either; hell and heaven do not exist for followers of the Kula, or Goddess of the Heart. (IX.59)[6]
  • The sun dries everything in the world, the fire consumes everything (and still the sun and fire remain pure); so even the yogi, while experiencing all pleasures, is not contaminated by sin. (IX.76)[7]
  • On that evening, the adept | he can, if he wishes, | invite a woman to his house | that he knows what he expects from her | and that it is consequential. (X.2)[8]
  • So, how do you do it with an idol, | using the appropriate mantras, | he will bring down upon her | the divine Shakti | who from that moment will live in her | for the entire time of this rite. (X.8)[8]
  • And when he sees her radiant | and ready to give herself to him, | he will sing one more hymn | as thanksgiving | to the Sovereign Goddess. (X.13)[8]
  • Joining the woman, in fact, | in the secret of the house, | it's as if she venerates herself | the Shakti in the temples | where the cult is celebrated. (X.18)[8]


  1. Quoted in André Padoux, Tantra, translated by Carmela Mastrangelo, edited by Raffaele Torella, Einaudi, C.E.2011, p. 182.
  2. Quoted in Georg Feuerstein, Tantra, the path of ecstasy, Shambala publications, C.E.1998, p. 126.
  3. Cited in Mishra C.E.2012, p. 99.
  4. Quoted in Bad traditions. Excerpts from the path of the left hand, edited by Fabio Zanello, Coniglio editore, Rome, C.E.2008.
  5. Quoted in Georg Feuerstein, Tantra, the path of ecstasy, Shambala publications, C.E.1998, p. 126.
  6. Own translation by Douglas Renfrew Brooks, The ocean of the hearth: selection from the Kulārṇava Tantra; in Tantra in practice, edited by David Gordon White, Motilal Barnasidass, C.E.2001 (Princeton University Press, C.E.2000), p. 357.
  7. Cited in Mishra C.E.2012, p. 340.
  8. a b c d Cited in Varenne 2010, p. 162 et seq.


  • Kamalakar Mishra, Tantra. The Śivaism of Kaśmīr, translation by P. Zanoni, Lakṣmī, Savona C.E.2012.

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