Mahanirvana Tantra (Tantra of the Great Liberation) II
I bow to thee, O Sad−guru,
Thou who destroyeth the bonds which hold us to this world,
Thou who bestoweth the vision of Wisdom,
Together with worldly enjoyment and final liberation,
Dispeller of ignorance,
Revealer of the Kula−dharmma,
Image in human form of the Supreme Brahman (31−32).
The disciple, having thus made obeisance to his Guru, should meditate upon his Ishta−devata, and worship Her as aforesaid, inwardly reciting the Mula−mantra meanwhile (33). Having done this to the best of his powers, he should place the Japa in the left palm of the Devi, and then make obeisance to his Ishta−devata with the following (34):
To thee I bow Who art one with, and the Supporter of, the Universe,
I bow to Thee again and yet again, the Adya Kalika, both Creatrix and Destructress (35).
Having thus made obeisance to the Devi, he should leave his house, placing his left foot first, and then make
water, discharge his bowels, and cleanse his teeth (36). He then should go towards some water, and make his
ablutions in the manner prescribed (37). First of all let him rinse his mouth, and then enter the water, and
stand therein up to his navel. He should then cleanse his body by a single immersal only, and then, standing
up and rubbing himself, rinse his mouth, saying the Mantra the while (38). That best of worshippers, the
Kula−Sadhaka, should then sip a little water and say:
Atma−tattvaya Svaha
After that he should again sip water twice, followed in each case by the
Vidya−tattvaya Svaha.
Shiva−tattvaya Svaha,
respectively. Lastly, he should rinse the upper lip twice (39).
Then, O Beloved! the wise disciple should draw on the water the Kula−yantra with the Mantra in its centre, and do Japa over it with the Mula−mantra twelve times (40). Then meditating on the Water as the Image of
Fire, let him offer it thrice to the Sun in his joined palms. Sprinkling it thrice over his head, let him close the
seven openings therein (41). Then for the pleasure of the Devi he should immerse himself thrice, leave the
water, dry his body, and put on two pieces of clean cloth.
Tying up his hair whilst reciting the Gayatri, he should mark on his forehead with pure earth or ashes the tilaka and tri−pundra, with a Vindu over it (42). Let the worshipper then perform both the Vaidika and Tantrika forms of Sandhya in their respective order. Listen while I now describe to you the Tantrika Sandhya (4g).
After rinsing his mouth in the manner described, he should, O Blessed One! invoke into the water the Waters of the holy Rivers thus (45):
O Ganga, Yamuna, Godavari, Sarasvati, Narmmada,
Sindhu, Kaveri, come into this water (46).
The intelligent worshipper having invoked the sacred Rivers with this Mantra, and made the
angkusha−mudra, should do Japa with the Mula−mantra twelve times (47). Let him then again utter the
Mula−mantra, and with the middle and nameless fingers joined together throw drops of that water thrice upon
the ground (48).
He should then sprinkle his head seven times with the water, and taking some in the palm of his left hand cover it up with his right (49). Then inwardly reciting the Vija of Ishana, Vayu, Varuna, Vahni, and Indra four times, the water should be transferred to the right palm (50). Seeing (in his mind's eye) and meditating upon the water as Fire, the worshipper should draw it through the nose by Ida, expel it through Pingala (into his palm), and so wash away all inward impurity (51).
The worshipper should then three times dash the water (so expelled into his palm) against an (imaginary) adamant. Uttering the Astra−Mantra, let him then wash his hands (52). Then rinsing his mouth, oblation of water should be offered to the Sun with the following (53):
Ong Hring Hangsa
To Thee, Sun, full of heat, shining, effulgent, I offer this oblation; Svaha (54).
Then let him meditate morning, midday, and evening upon the great Devi Gayatri, the Supreme Devi, as manifested in her three different forms and according to the three qualities (55).
In the morning meditate upon Her in Her Brahmi form, as a Maiden of ruddy hue, with a pure smile, with two
hands, holding a gourd full of holy water, garlanded with crystal beads, clad in the skin of a black antelope,
seated on a Swan (56). At midday meditate upon Her in Her Vaishnavi form, of the colour of pure gold,
youthful, with full and rising breasts, situated in the Solar disc, with four hands holding the conch−shell,
discus, mace, and lotus, seated on Garuda, garlanded with wild−flowers (57−58). In the evening the Yati
should meditate upon Her as of a white colour, clad in white raiment, old and long past her youth, with three
eyes, beneficent, propitious, seated on a Bull, holding in Her lotus−like hands a noose, a trident, a lance, and a skull (59−60).
Having thus meditated on the great Devi Gayatri, and offered water three times in the hollow of his joined hands, the worshipper should make Japa with the Gayatri either ten or a hundred times (61). Listen now, O Devi of the Devas! while I out of my love for Thee recite the Gayatri (62).
After the word "Adyayai" say "vidmahe," and then "Parameshvaryyai dhimahi: tannah Kali prachodayat." This is Thy Gayatri which destroys all great sins (63). The inward recitation of this Vidya thrice daily obtains the fruit of the performance of Sandhya. Water should then be offered to the Devas, Rishis, and the Pitris (64). First say the Pranava, and then the name of the Deva (the Rishi or the Pitri) in the accusative case, and after that the words "tarpayami namah." When, however, oblation is offered to Shakti, the Maya Vija should be said in place of the Pranava, and in lieu of Namah the Mantra Svaha (65).
After uttering the Mula−mantra, say "Sarvva−bhuta−nivasinyai," and then "Sarvva−svarupa" and "Sayudha" in the dative singular, as also "Savarana" and "Paratpara," and then "Adyayai, Kalikayai, te, idam arghyam: Svaha" (66−67). (When the Mantra will be.)
Hring, Shring, Kring, to the Supreme Devi. Supreme Devi, Thou Who dwelleth in all things and Whose image all things are, Who art surrounded by attendant deities, and Who bearest arms, Who art above even the most high to Thee, Who art the Adya Kalika, I offer this oblation: Svaha.
Having offered this arghya to the Mahadevi, the wise one should make Japa with the Mula−mantra with all his powers, and then place the Japa in the left hand of the Devi (68). Then let the Sadhaka bow to the Devi, take such water as is needed for his worship, bowing to the water whence he has drawn it, and proceed to the place of worship, earnestly meditating on and reciting hymns of praise to the Devi meanwhile. On his arrival there let him wash his hands and feet, and then make in front of the door the Samanyarghya (69−70). The wise one should draw a triangle, and outside it a circle, and outside the circle a square, and after worshipping the Adhara−shakti place the vessel on the figure (71).
Let him wash the vessel with the Weapon−Mantra, and while filling it with water let him say the Heart−Mantra. Then, throwing flowers and perfume into the water, let him invoke the holy Rivers into it (72). Worshipping Fire, Sun, and Moon in the water of the vessel, let him say the Maya Vija over it (73). The Dhenu and Yoni Mudras should then be shown. This is known as Samanyarghya. With the water and flowers of this oblation the Devata of the entrance to the place of worship should be worshipped (74), such as Ganesha, Kshetrapala, Vatuka, Yogini, Ganga, Yamuna, Lakshmi, and Vani (75). The wise one, lightly
touching that part of the door−frame which is on his left, should then enter the place of worship with his left foot forward, meditating the while on the lotus−feet of the Devi (76). Then, after worship of the presiding Deva of the site, and of Brahma in the south−west corner, the place of worship should be cleansed with water taken from the common offering (77). Let the best of worshippers then with a steady gaze remove all celestial obstacles, and by the repetition of the Weapon−Mantra remove all obstacles in the Anta−riksha (78). Striking the ground three times with his heel, let him drive away all earthly obstacles, and then fill the place of worship with the incense of burning sandal, fragrant aloe, musk, and camphor. He should then mark off a rectangular space as his seat, draw a triangle within it, and therein worship Kama−rupa with the
Then for his seat spreading a mat over it, let him worship the Adhara−Shakti with the
Kling, Obeisance to the Adhara−Shakti of the lotus−seat (81).
The learned worshipper should then seat himself according to the "tied heroic" mode, with his face towards the East or the North, and should consecrate the Vijaya (81). (With the following)
Ong Hring. Ambrosia, that springeth from ambrosia, Thou that showereth ambrosia, draw ambrosia for me again and again. Bring Kalika within my control. Give siddhi; Svaha.
This is the Mantra for the consecration of Vijaya (83−84). Then inwardly reciting the Mula−mantra seven
times over the Vijaya, show the Dhenu, the Yoni, the Avahani, and other Mudras (85).
Then satisfy the Guru who resides in the Lotus of a thousand petals by thrice offering the Vijaya with the
Sangketa−Mudra, and the Devi in the heart by thrice offering the Vijaya with the same Mudra, and reciting
the Mula−mantra (86). Then offer oblations to the mouth of the Kundali, with the Vijaya reciting the
following
Aing (Devi Sarasvati), Thou Who art the Ruler of all the essences, do Thou inspire me, do Thou inspire me, and remain ever on the tip of my tongue; Svaha (87).
After drinking the Vijaya he should bow to the Guru, placing his folded palms over the left ear, then to Ganesha, placing his folded palms over his right ear, and lastly to the Eternal Adya Devi, by placing his folded palms in the middle of his forehead, and should the meanwhile meditate on the Devi. (88).
The wise worshipper should place the articles necessary for worship on his right, and scented water and other Kula articles on his left (89). Saying the Mula−mantra terminated by the Weapon−Mantra, let him take water from the common offering and sprinkle the articles of worship with it, and then enclose himself and the articles in a circle of water. After that, O Devi! let him by the Vahni Vija surround them with a wall of fire (90). Then for the purification of the palms of his hands he should take up a flower which has been dipped in sandal paste, rub it between the palms, reciting meanwhile the Mantra Phat, and throw it away (91).
Then in the following manner let him fence all the quarters so that no obstructions proceed from them. Join the first and second fingers of the right hand, and tap the palm of the left hand three times, each time after the first with greater force, thus making a loud sound, and then snap the fingers while uttering the weapon−Mantra (92). He should then proceed to perform the purification of the elements of his body. The excellent disciple should place his hands in his lap with the palms upwards, and fixing his mind on the Muladhara Chakra let him rouse Kundalini by uttering the Vija "Hung." Having so roused Her, let him lead Her with Prithivi by means of the Hangsa Mantra to the Svadhishthana Chakra, and let him there dissolve each one of the elements of the body by means of another of such elements (93−94). Then let him dissolve
Prithivi together with odour, as also the organ of smell, into water. Dissolve water and taste, as also the sense of taste itself, into Fire (95). Dissolve Fire and vision and form, and the sense of sight itself, into air (96). Let air and touch, as also the sense of touch itself, be dissolved into ether. Dissolve ether and sound into the conscious Self and the Self into Mahat, Mahat itself into Prakriti, and Prakriti Herself into Brahman (97). Let the wise one, having thus dissolved (the twenty−four) tattvas, then think of an angry black man in the left side of the cavity of his abdomen of the size of his thumb with red beard and eyes, holding a sword and shield, with his head ever held low, the very image of all sins (98−99).
Then the foremost of disciples should, thinking of the purple Vayu Vija as on his left nostril, inhale through that nostril sixteen times. By this let him dry the sinful body (100). Next, meditating on the red Vija of Agni as being situate in the navel, the body with all its sinful inclinations should be burnt up by the fire born of the Vija, as also by sixty−four Kumbhakas (101). Then, thinking of the white Varuna Vija in his forehead, let him bathe (the body which has been so burnt) with the nectar−like water dropping from the Varuna Vija by thirty−two exhalations (102).
Having thus bathed the whole body from feet to head, let him consider that a Deva body has come into being (103). Then, thinking of the yellow Vija of the Earth as situate in the Muladhara circle, let him strengthen his body by that Vija and by a steadfast and winkless gaze (104). Placing his hand on his heart and uttering the
Ang, Hring, Krong, Hangsah, So'hang.
let him infuse into his body the life of the Devi (105).
O Ambika! having thus purified the elements (the disciple) with a mind well under control, and intent upon the nature of the Devi, should do Matrika−nyasa. The Rishi of Matrika is Brahma, and the verse is Gayatri, and Matrika is presiding Devi thereof; the consonants are its Seed, and the vowels its Shaktis, and Visarga is the End. In Lipi−nyasa, O Mahadevi! each letter should be separately pronounced as it is placed in the different parts of the body. Having similarly performed Rishi−nyasa, Kara−nyasa and Ang−ga−nyasa should be performed (106−108).
O Beauteous Face! the Mantras enjoined for Shad−ang−ga−nyasa are Ka−varga between Ang and ? ng, Cha−varga between Ing and • ng, Ta−varga between Ung and ¤ ng, Ta−varga between Eng and Aing, and Pa−varga between Ong and Aung, and the letters from Ya to Ksha between Vindu and Visarga respectively (109−110), and having placed the letters according to the rules of Nyasa, the Sadhaka should then meditate upon Sarasvati:
I seek refuge in the Devi of Speech, three−eyed, encircled with a white halo, whose face, hands, feet, middle
body, and breast are composed of the fifty letters of the alphabet, on whose radiant forehead is the crescent moon, whose breasts are high and rounded, and who with one of her lotus hands makes Jnana−mudra, and
with the other holds the rosary of Rudraksha beads, the jar of nectar, and learning (112).
Having thus meditated upon the Devi Matrika, place the letters in the six Chakras as follows: Ha and Kska in the Ajna Lotus, the sixteen vowels in the Vishuddha Lotus, the letters from Ka to Tha in the Anahata Lotus, the letters from Da to Pha in Manipura Lotus, the letters from Ba to La in the Svadhishthana Lotus, and in the Muladhara Lotus the letters Va to Sa. And having thus in his mind placed these letters of the alphabet, let the
worshipper place them outwardly (113−115). Having placed them on the forehead, the face, eyes, ears, nose, cheeks, upper lip, teeth, head, hollow of the mouth, back, the hump of the back, navel, belly, heart, shoulders, (four) joints in the arms, end of the arms, heart, (four) joints of the legs, ends of legs, and on all parts from the heart to the two arms, from the heart to the two legs, from the heart to the mouth, and from the heart to the different parts as above indicated, Pranayama should be performed (116−118). Draw in the air by the left'
nostril whilst muttering the Maya Vija sixteen times, then fill up the body by Kumbhaka by stopping the passage of both the nostrils with the little, third finger, and thumb whilst making japa of the Vija sixty−four times, and, lastly, exhale the air through the right nostril whilst making japa of the Vija thirty−two times (119−120). The doing of this thrice through the right and left nostrils alternately is Pranayama.
After this has been done, Rishi−nyasa should be performed (121). The Revealers of the Mantra are Brahma and the Brahmarshis, the metre is of the Gayatri and other forms, and its presiding Devata is the Adya Kali (122). The Vija is the Vija of the Adya, its Shakti is the Maya Vija, and that which comes at the end is the Kamala Vija (123). Then the Mantra should be assigned to the head, mouth, heart, anus, the two feet, and all the parts of the body (123). The passing of the two hands three or seven times over the whole body from the feet to the head, and from the head to the feet, making japa meanwhile of the Mula−mantra, is called Vyapaka−nyasa, which yields the declared result (124).
O Beloved! by adding in succession the six long vowels to the first Vija of the Mula−mantra, six Vidya are formed. The wise worshipper should in Angga−kalpana utter in succession these or the Mula−mantra alone (125), and then say "to the two thumbs," "to the two index fingers," "to the two middle fingers," "to the two ring fingers," "to the two little fingers," "to the front and back of the two palms," concluding with Namah, Svaha, Vashat, Hung, Vaushat, and Phat in their order respectively (126).
When touching the heart say "Namah," when touching the head "Svaha," and when touching the crown lock thereon "Vashat." Similarly, when touching the two upper portions of the arms, the three eyes and the two palms, utter the Mantras Hung and Vaushat and Phat respectively. In this manner nyasa of the six parts of the body should be practised, and then the Vira should proceed to Pithanyasa (127−128). Then let the Vira place in the lotus of the heart, the Adhara−shakti, the tortoise, Shesha serpent, Prithivi, the ocean of ambrosia, the Gem Island, the Parijata tree, the chamber of gems which fulfil all desires, the jewelled altar, and the lotus seat (129−130). Then he should place on the right shoulder, the left shoulder, the right hip, the left hip,
respectively and in their order, Dharmma, Jnana, Aishvaryya, and Vairagya (131), and the excellent worshipper should place the negatives of these qualities on the mouth, the left side, the navel, and the right side respectively (132). Next let him place in the heart Ananda Kanda, Sun, Moon, Fire, the three qualities, adding to the first of their letters the sign Vindu, and the filaments and pericarp of the Lotus, and let him place in the petals of the lotus the eight Pitha Nayikas Mangala, Vijaya, Bhadra, Jayanti, Aparajita, Nandini, Narasinghi, Vaishnavi, and in the tips of the petals of the lotus the eight Bhairavas Asitanga, Chanda, Kapali, Krodha, Bhishana, Unmatta, Ruru, Sanghari (133−135).
Then the worshipper should, after forming his hands into the Kachchhapa Mudra, take two fragrant flowers, and, placing his hands on his heart, let him meditate upon the ever−existent Devi (136). The nature of meditation upon Thee, O Devi! is of two kinds, according as Thou art imagined formless or with a form. As formless Thou art ineffable and incomprehensible, imperceptible. Of Thee it cannot be said that Thou art either this or that, Thou art omnipresent, unobtainable, attainable only by Yogis through penances and acts of self−restraint (137−138). I will now speak of meditation upon Thee in corporeal form in order that the mind may learn concentration, that desires be speedily achieved, and that the power to meditate according to the subtle form may be aroused (139).
The form of the greatly lustrous Kalika, Mother of Kala Who devours all things, is imagined according to Her qualities and actions (140).
I adore the Adya Kalika Whose body is of the hue of the (dark) rain−cloud, upon Whose forehead the Moon
gleams, the three−eyed One, clad in crimson raiment, Whose two hands are raised the one to dispel fear, and
the other to bestow blessing Who is seated on a red lotus in full bloom, Her beautiful face radiant, watching
Maha−Kala, Who, drunk with the delicious wine of the Madhuka flower, is dancing before Her (141).
After having meditated upon the Devi in this form, and placed a flower on his head, let the devotee with all devotion worship Her with the articles of mental worship (142). Let him offer the lotus of the heart for Her seat, the ambrosia trickling from the lotus of a thousand petals for the washing of Her feet, and his mind as arghya (143). Then let him offer the same ambrosia as water for rinsing of Her mouth and bathing of Her body, let him offer the essence of the ether to be raiment of the Devi, the essence of scent to be the perfumes, his own heart and vital air the essence of fire, and the ocean of nectar to be respectively the flowers, incense, light, and food offerings (of worship).
Let him offer the sound in the Anahata Chakra for the ringing of the bell, the essence of the air for the fan and fly−whisk, and the functions of the senses and the restlessness of the mind for the dance before the Devi (144−146). Let various kinds of flowers be offered for the attainment of the object of one's desire: amaya, anahangkara, araga, amada, amoha, adambha, advesha, akshobha, amatsaryya, alobha, and thereafter the five flowers namely, the most excellent flowers, ahingsa, indriya−nigraha, daya, kshama, and jnana. With these fifteen flowers, fifteen qualities of disposition, he should worship the Devi (147−149).
Then let him offer (to the Devi) the ocean of ambrosia, a mountain of meat and fried fish, a heap of parched food, grain cooked in milk with sugar and ghee, the Kula nectar, the Kula flower, and the water which has been used for the washing of the Shakti. Then, having sacrificed all lust and anger, the cause of all impediments, let him do japa (150−151).
The mala (rosary) prescribed consists of the letters of the alphabet, strung on Kundalini as the thread (152). After reciting the letters of the alphabet from A to La, with the Vindu superposed upon each, the Mula−mantra should be recited. This is known as Anuloma. Again, beginning with La and ending with A, let the sadhaka make japa of the Mantra. This is known as Viloma and Ksha−kara is called the Meru (153−154). The last letters of the eight groups should be added to the Mula−mantra, and having made japa of this Mantra of one hundred and eight letters the japa should be offered (to the Devi) with the following (155):
Adya Kali, Who abidest in the innermost soul of all, Who art the innermost light, O Mother! accept this
japa of my heart. I bow to Thee (156).
Having finished the japa, he should mentally prostrate himself, touching the ground with the eight parts of his body. Having concluded the mental worship, let him commence the outer worship (157).
I am now speaking of the consecration of the Vishesh−arghya, by the mere placing whereof the Devata is exceedingly pleased. Do Thou listen (158). At the mere sight of the cup of this offering the Yoginis, Bhairavas, Brahma, and other Devatas dance for joy and grant siddhi (159). The disciple should on the ground in front of him and on his left draw with water taken from the Samanyarghya a triangle, with the Maya Vija in its centre, outside the triangle a circle, and outside the circle a square, and let him there worship the Shakti of the Adhara with the
Hring!
Obeisance to the Shakti of the Adhara (160−161).
He should then wash the Adhara, and place it on the Mandala, and worship the region of Fire with the
Mang!
Obeisance to the circle of Fire possessed of ten sections.
And having washed the arghya vessel with the Mantra Phat, the worshipper should place it on the Adhara
with the Mantra Namah (162−163). He should then worship the cup with the
Ang!
Obeisance to the circle of Sun who has twelve divisions;
and fill the vessel (in which the offering is made) whilst repeating the Mula−mantra three parts with wine and one part with water, and having placed scent and flower in it, he should there worship, O Mother! with the Mantra following (164−165):
Ung!
Obeisance to the Moon with its sixteen digits (166).
He should then place in front of the special offering, on bael leaves dipped in red sandal paste, durva grass, flowers, and sun−dried rice (167).
Having invoked the holy waters (of the sacred Rivers into the arghya) by the Mula−mantra and Angkusha−mudra, the Sadhaka should meditate upon the Devi, and worship Her with incense and flowers, making japa of the Mula−mantra twelve times (168). After this let him display over the arghya the Dhenu Mudra and the Yoni Mudra, incense sticks and a light. The worshipper should then pour a little water from
the arghya into the vessel kept for that purpose, and sprinkle himself and the offering therewith. The vessel containing the offering must not, however, be moved until the worship is concluded (169−170). O Thou of pure Smiles! I have now spoken of the consecration of the special offering. I will now pass to the principal Yantra which grants the aims of all human existence (171).
Draw a triangle with the Maya Vija within it, and around it two concentric circles (the one outside the other). In the space between the two circumferences of the circles draw in pairs the sixteen filaments, and outside these the eight petals of the lotus, and outside them the Bhu−pura, which should be made of straight lines with four entrances, and be of pleasing appearance (172−173). In order to cause pleasure to the Devata the disciple should (reciting the Mula−mantra the meanwhile) draw the Yantra either with a gold needle, or with
the thorn of a bael tree on a piece of gold, silver, or copper, which has been smeared with either the Svayambhu, Kunda, or Gola flowers, or with sandal, fragrant aloe, kungkuma, or with red sandal paste. A clever carver may also carve the Yantra on crystal, coral, or lapis lazuli (174−176).
After it has been consecrated by auspicious rites, it should be kept inside the house; and on this being done all wicked ghosts, all apprehensions from (adverse) planets, and diseases are destroyed; and by the grace of this Yantra the worshipper's house becomes of pleasing aspect. With his children and grandchildren, and with happiness and dominion, he becomes a bestower of gifts and charities, a protector of his dependents, and his fame goes abroad (177−178). After having drawn the Yantra and placed it on a jewelled altar in front of the worshipper, and having worshipped the Devata of the Pitha according to the rules of Pitha−nyasa, the principal Devi should be adored in the pericarp of the Lotus (179).
I will now speak of the placing of the jar and the formation of the circle of worship by the mere institution of which the Devata is well pleased, the Mantra becomes fruitful, and the wishes of the worshipper are accomplished (180). The jar is called kalasa, because Vishva−karma made it from the different parts of each of the Devatas (181).
It should be thirty−six fingers breadth (in circumference) in its widest part, and sixteen in height. The neck should be four fingers breadth, the mouth six fingers, and the bottom five fingers breadth. This is the rule for the design of the kalasha (182). It should be made either of gold, silver, copper, bell−metal, mud, stone, or glass, and without hole or crack. In its making all miserliness should be avoided, since it is fashioned for the pleasure of the Devas (183). A kalasha of gold, one of silver, one of copper, and one of bell−metal give enjoyment, emancipation, pleasure of mind, and nourishment respectively to the worshipper. One of crystal is good for the attainment of Vashikarana, and one of stone for the attainment of Stambhana. A kalasha made of mud is good for all purposes. Whatever it is made of it should be clean and of pleasing design (184). On his left side the worshipper should draw a hexagon with a point in its centre, around it a circle, and outside the circle a square (185). These figures should be drawn either with vermilion or Rajas (Kula−pushpa), or red sandal paste; the Devata of the support should then be worshipped thereon (186). The Mantra for the worship of the Shakti or Devi of the support is
Hring,
salutation to the Shakti of the support (187).
The support for the jar should be washed with the Mantra namah, and placed on the Mandala, and the jar itself with the Mantra Phat, and then placed on the support (188).
Let the disciple then fill the kalasha with wine, uttering meanwhile the Mula−mantra and the Matrika Varnas, with Vindu in Viloma order (189). The wise one who is then himself possessed of the disposition of the Devi should worship the region of Fire, Sun, and Moon in the support in the jar and in the wine in the manner already described (190). After decorating the jar with vermilion, red sandal paste, and a garland of crimson flowers, the worshipper should perform Panchikarana (191).
Strike the wine−jar with a wisp of kusha grass, saying Phat; then, whilst uttering the Vija Hung, veil it by the Avagunthana Mudra, next utter the Vaja Hring, and look with unwinking eye upon the jar, then sprinkle the jar with the Mantra Namah. Lastly, whilst reciting the Mula−mantra, smell the jar three times. this is the Panchikarama ceremony (192).
Making obeisance to the jar, purify the wine therein by throwing red flowers into it, and say the following (193):
Ong, Devi Sudhe! by the Supreme Brahman, Who is One without a second: and who is always both gross and subtle, destroy the sin of slaying a Brahmana which attached to thee (the wine) by the death of Kacha (194). O Thou Who hast Thy abode in the region of the Sun, and Thy origin in the dwelling−place of the Lord of Ocean (in the churning of which thou, O Nectar! wast produced), thou who art one with the Ama Vija, mayest Thou be freed from the curse of Shukra (195). O Devi! as the Pranava of the Vedas is one with the bliss of Brahman, may by that truth be destroyed Thy sin of slaying a Brahmana.
Hring: the Supreme Hangsa dwells in the brilliant Heaven, as Vasu It moves throughout the space between Heaven and Earth. It dwells on earth in the form of the Vedic Fire, and in the Sacrificer, and is honoured in the Guest. It is in the household Fire and in the consciousness of man, and dwells in the honoured region. It resides in Truth and in the Ether.
It is born in water, in the rays of light in Truth and in the Eastern Hill where the Sun rises. Such is the great Aditya, the Truth, Which cannot be bound or concealed, the Great Consciousness Who dwelleth everywhere Brahman (196−197).
Exchange the vowel of the Varuna Vija for each of the long vowels, then say "Salutation to the Devi of Ambrosia, who is relieved of the curse of Brahma." By the repetition of the entire Mantra seven times, the curse of Brahma is removed (198). Substituting in their order the six long vowels in place of the letter o in Angkusha, and adding thereto the Shri and Maya Vijas, say the following:
"Remove the curse of Krishna in the wine: pour nectar again and again: Svaha" (199). Having thus removed the curse of Shukra, of Brahma and of Krishna, the worshipper should with mind controlled worship Ananda−Bhairava and Ananda−Bhairavi (200). The Mantra of the former is:
"Ha−Sa−Ksha−Ma−La−Va−Ra−Yung:
Salutation to Ananda−Bhairava: Vashat" (201);
and in the worship of the Ananda−Bhairavi the Mantra is the same, except that its face is reversed, and in place of its Ear the left Eye should be placed, and then should be said:
"Sa−Ha−Ksha−Ma−La−Va−Ra−Ying:
Salutation to the Wine Devi: Vaushat" (202).
Then, meditating upon the union of the Deva and Devi in the wine, and thinking that the same is filled with the ambrosia of such union, japa should be made over it of the Mula−mantra twelve times (203). Then, considering the wine to be the Devata, handfuls of flowers should be offered with japa of the Mula−Mantra. Lights and incense−sticks should be waved before it to the accompaniment of the ringing of a bell (204). Wine should be always thus purified in all ceremonies, whether puja of the Devata, Vrata, Homa, marriage, or other festivals (205).
The disciple, after placing the meat on the triangular Mandala in front of him, should sprinkle it with the Mantra Phat, and then charge it thrice with the Vijas of Air and Fire (206). Let him then cover it up with the Gesture of the Veil, uttering the Kavacha−Mantra, and protect it with the Weapon−Mantra Phat. Then, uttering the Vija of Varuna, and displaying the Dhenu−Mudra, make the meat like unto nectar with the following (207):
May that Devi whose abode is in the breast of Vishnu and in the breast of Shankara purify this my meat, and give me a resting−place at the excellent foot of Vishnu (208).
In a similar manner, placing the fish and sanctifying it with the Mantras already prescribed, let the wise one
say the following Mantra over it (208):
"We worship the Father of the Three; He Who causes nourishment, He Who is sweet−scented. As the fruit of the Urvaruka is detached of itself from the stalk on which it grows, so may He free us whilst living from the bond of Karmma, until we are finally liberated, and made one with the Supreme" (210).
Then, O Beloved! the disciple should take and purify the parched grain with the following:
Ong! As the Eye of Heaven is plainly visible to those of the common man, so do the Wise have constant vision of the Excellent Foot of Vishnu (211). The Intelligent and Prayerful, whose mind is awake and controlled, see the most excellent Foot of Vishnu (212).
Or all the Tattvas may be consecrated by the Mula−Mantra itself. To him who has belief in the root, of what use are the branches and leaves? (213).
I say that anything which is sanctified by the Mula−Mantra alone is acceptable for the pleasure of the Devata (214). If the time be short, or if the disciple be pressed for time, everything should be sanctified with the Mula−Mantra, and offered to the Devi (215). Truly, truly, and again truly, the ordinance of Shankara is that if the Tattvas be so offered, there is no sin or shortcoming (216).
End of Fifth Joyful Message, entitled "The Formation of the Mantras, Placing of the Jar, and Purification of the Elements of Worship."
Chapter 6 − Placing of the Shri−patra, Homa, Formation of the Chakra, and other Rites
SHRI DEVI said:
As Thou hast kindness for Me, pray tell Me, O Lord! more particularly about the Pancha−tattvas and the other observances of which Thou hast spoken (1).
There are three kinds of wine which are excellent namely, that which is made from molasses, rice, or the
Madhuka flower. There are also various other kinds made from the juice of the palmyra and date tree, and
known by various names according to their substance and place of production. They are all declared to be
equally appropriate in the worship of the Devata (2).
Howsoever it may have been produced, and by whomsoever it is brought, the wine, when purified, gives to the worshipper all siddhi. There are no distinctions of caste in the taking of wine so sanctified (3). Meat, again, is of three kinds, that of animals of the waters, of the earth, and of the sky. From wheresoever it may be brought, and by whomsoever it may have been killed, it gives, without doubt, pleasure to the Devas (4). Let the desire of the disciple determine what should be offered to the Devas. Whatsoever he himself likes, the offering of that conduces to his well−being (5). Only male animals should be decapitated in sacrifice. It is the command of Shambhu that female animals should not be slain (6). There are three superior kinds of Fish namely, Shala, Pathina and Rohita. Those which are without bones are of middle quality, whilst those which are full of bones are of inferior quality. The latter may, however, if well fried, be offered to the Devi (7−8).
There are also three kinds of parched food, superior, middle, and inferior. The excellent and pleasing kind is
that made from Shali rice, white as a moonbeam, or from barley or wheat, and which has been fried in
clarified butter. The middling variety is made of fried paddy. Other kinds of fried grain are inferior (9−10).
Meat, fish, and parched food, fruits and roots, or anything else offered to the Devata along with wine, are
called Shuddhi (11). O Devi! the offering of wine without Shuddhi, as also puja and tarpana (without
Shuddhi), become fruitless, and the Devata is not propitiated (12). The drinking of wine without Shuddhi is like the swallowing of poison. The disciple is ever ailing, and lives for a short time and dies (13). O Great Devi! when the weakness of the Kali Age becomes great, one's own Shakti or wife should alone be known as the fifth Tattva. This is devoid of all defects (14). O Beloved of My Life! in this (the last Tattva) I have spoken of Svayambhu and other kinds of flower. As substitutes for them, however, I enjoin red sandal paste (15). Neither the Tattvas nor flowers, leaves, and fruits should be offered to the Mahadevi unless purified. The man who offers them without purification goes to hell (16).
The Shri−patra should be placed in the company of one's own virtuous Shakti; she should be sprinkled with the purified wine or water from the common offering (17). The Mantra for the sprinkling of the Shakti is
Aing, Kling, Sauh. Salutation to Tripura; purify this Shakti, make her my Shakti; Svaha (18−19). If she who is to be Shakti is not already initiated, then the Maya Vija should be whispered into her ear, and other Shaktis who are present should be worshipped and not enjoyed (20).
The worshipper should then, in the space between himself and the Yantra, draw a triangle with the Maya Vija
in its centre, and outside the triangle and in the order here stated a circle, a hexagon, and a square (21). The
excellent disciple should then worship in the four corners of the square the Pithas, Purna−shaila, Uddiyana,
Jalandhara, and Kama−rupa, with the Mantras formed of their respective names, preceded by Vijas formed by
the first letter of their respective names, and followed by Namah (22).
Then the six parts of the body should be worshipped in the six corners of the hexagon. Then worship the triangle, with the Mula−Mantra, and then the Shakti of the receptacle with the Maya Vija and Namah (23). Wash the receptacle with the Mantra Namah, and then place it (as in the case of the jar) on the Mandala, and worship in it the ten parts of Vahni with the first letters of their respective names as Vijas (24). These parts, which are ten in number viz., Dhumra, Archih, Jvalini, Sukshma, Jvalini, Vishphulingini, Sushri, Surupa, Kapila,Havya−kavya−vaha should be uttered in the Dative singular, and followed by the Mantra Namah (25−26).
Then worship the region of Vahni (in the adhara or receptacle) with the following:
Mang: Salutation to the region of Vahni with his ten qualities (27).
Then, taking the vessel of offering and purifying it with the Mantra Phat, place it on the receptacle, and, having so placed it, worship therein the twelve parts of the Sun with the Vijas, commencing with Ka−Bha to Tha−Da (28). These twelve parts are Tapini, Tapini, Dhumra, Marichi, Jvalini, Ruchi, Sudhumra, Bhoga−da, Vishva, Bodhini, Dharini, Kshama (29). After this, worship the region of Sun in the vessel of offering with the following:
Ang: Salutation to the circle of Sun, with His twelve parts (30).
Then the worshipper should fill the cup of offering three−quarters full with wine taken from the jar, uttering the Matrika Vijas in the reverse order (31). Filling the rest of the cup with water taken from the special offering, let him worship with a well−controlled mind the sixteen digits of the Moon, saying as Vijas each of the sixteen vowels before each of the sixteen digits spoken in the dative singular, followed by the Mantra Namah (32).
The sixteen desire−granting digits of Moon are Amrita, Pranada, Pusha, Tushti, Pushti, Rati, Dhriti, Shashini, Chandrika, Kanti, Jyotsna, Skri, Priti, Angada, Purna, and Purnamrita (33). As in the case of the other Devas mentioned, the disciple should then worship the region of the Moon with the following:
Ung: Salutation to the region of Moon with its sixteen digits (34).
Durva grass, sun−dried rice, red flowers, Varvara, leaf, and the Aparajita flower should be thrown into the
vessel with the Mantra Hring, and the sacred waters should be invoked into it (35). Then, covering the wine
and the vessel of offering with the Avagunthana Mudra, and uttering the Armour Vija, protect it with the
Weapon−Vija, and converting it into ambrosia with the Dhenu−Mudra, cover it with the Matsya−Mudra (36).
Making japa of the Mula−Mantra ten times, the Ishta−devata should be invoked and worshipped with flowers
offered in the joined palms.
Then charge the wine with the following five Mantras, beginning with akhanda: (37)
O Kula−rupini! infuse into the essence of this excellent wine which produces full and unbroken bliss its thrill
of joy (38).
Thou who art like the nectar which is in Ananga, and art the embodiment of Pure Knowledge, place into this liquid the ambrosia of Brahmananda (39).
O Thou, who art the very image of That! do Thou unite this arghya with the image or self of That, and having become the kalamrita, blossom in me (40).
Bring into this sacred vessel, which is full of wine, essence of ambrosia produced from the essence of all that is in this world, and containing all kinds of taste (41).
May this cup of self, which is filled with the nectar of self, Lord, be sacrificed in the Fire of the Supreme Self (42).
Having thus consecrated the wine with the Mantra, think of the union in it of Sadashiva and Bhagavati and wave lights and burning incense−sticks before it (43).
This is the consecration of the Shri−patra in Kaulika worship. Without such purification the disciple is guilty of sin, and the worship is fruitless (44). The wise one should then, according to the rules prescribed for the placing of the common offering, place between the jar and the Shri−patra the cups of the Guru, the cup of Enjoyment, the cup of the Shakti, the cups of the Yoginis of the Vira and of Sacrifice, and those for the washing of the feet and the rinsing of the mouth respectively, making nine cups in all (45−46).
Then, filling the cups three−quarters full of wine from the jar, a morsel of Shuddhi of the size of a pea should be placed in each of them (47). Then, holding the cup between the thumb and the fourth finger of the left hand, taking the morsel of Shuddhi in the right hand, making the Tattva−mudra, Tarpana should be done. This is the practice which has been enjoined (48). Taking an excellent drop of wine from the Shripatra and a piece of Shuddhi, Tarpana should be made to the Deva Ananda−Bhairava and the Devi Ananda−Bhairavi (49).
Then, with the wine in the cup of the Guru, offer oblations to the line of Gurus. in the first place to the worshipper's own Guru seated together with his wife on the lotus of a thousand petals, and then to the Parama Guru, the Parapara Guru, the Parameshti Guru successively. In offering oblations to the four Gurus, the Vagbhava Vija should first be pronounced, followed in each case by the names of each of the four Gurus (50). Then, with wine from the cup of enjoyment, the worshipper should, in the lotus of his heart, offer oblations to the Adya−Kali. In this oblation Her own Vija should precede, and Svaha should follow Her name. This should be done thrice (51).
Next, with wine taken from the cup of the Shakti, oblation should be similarly offered to the Devata of the parts of Her body and their Avarana−Devatas (52). Then, with the wine in the cup of the Yogini, oblation should be offered to the Adya−Kalika, carrying all Her weapons and with all Her followers.
Then should follow the sacrifice to the Vatukas (53). The wise worshipper should draw on his left an ordinary rectangular figure, and after worshipping it, place therein food with wine, meat, and other things (54). With the Vijas of Vak, Maya, Kamala, and with the Mantra:
"Vang, Salutation to Vatuka," he should be worshipped in the East of the rectangle, and then sacrifice should
be offered to him (55).
Then, with the
sacrifice should be made to the Yoginis on the South (56), and then to Kshetra−pala on the West of the rectangle, with the
"To Kshetra−pala namah,"
preceded by the letter Ksha, to which in succession the six long vowels are added with the Vindu (57).
Following this, sacrifice should be made to Gana−pati on the North, adding to Ga the six long vowels in
succession with the Vindu thereon, followed by the name of Ganesha in the dative singular, and ending with
Svaha. Lastly, sacrifice should be made inside the rectangle to all Bhutas, according to proper form (58−59).
Uttering "Hring, Shring, Sarvva−vighna−kridbhyah," add "Sarvva−bhutebhyah," and then "Hung Phat
Svaha;" this is how the Mantra is formed (60). Then a sacrifice to Shiva should be made with the following:
Ong, Dev! Shiva, O Exalted One, Thou art the image of the final conflagration at the dissolution of things, deign to accept this sacrifice, and to reveal clearly to me the good and evil which is my destiny. To Shiva I bow.
This is the Mula−Mantra in the worship of Shiva.
Having said this, perform the sacrifice, saying, "This is Thy Vali. To Shiva, Namah. O Holy One! I have now described to Thee the mode of formation of the circle of worship (and the placing of the cup and other rites) (61−62). Then, making with the two hands the Kachchhapa−Mudra, let the worshipper take up with his hands a beautiful fiower scented with sandal, fragrant aloes, and musk, and, carrying it to the lotus of his heart, let him meditate therein (in the lotus) upon the most supreme Adya (63−64).
Then let him lead the Devi along the Sushumna Nadi, which is the highway of Brahman to the great Lotus of a thousand petals, and there make Her joyful. Then, bringing Her through his nostrils, let him place Her on the flower (her presence being communicated) as it were, by one light to another, and place the flower on the Yantra and with folded hands pray with all devotion to his Ishta−devata thus (65−66):
Queen of the Devas! Thou who art easily attained by devotion. Remain here, I pray Thee, with all Thy following, the while I worship Thee (67).
Then, uttering the Vija Kring, say the following:
Adya Devi Kalika! come here with all Thy following, come here (and then say), stay here, stay here (68);
(and then say) place Thyself here, (and then say) be Thou detained here. Accept my worship (69).
Having thus invoked (the Devi) into the Yantra, the Vital Airs of the Devi should be infused therein by the
following pratishtha Mantra (70):
Ang, Hring, Krong, Shring, Svaha; may the five Vital Airs of this Devata be here: Ang, Hring, Krong, Shring, Svaha (71). Her Jiva is here placed Ang, Hring, Krong, Shring, Svaha all senses Ang, Hring, Krong, Shring, Svaha. Speech, mind, sight, smell, hearing, touch, and the Vital Airs of the Adya−Kali Devata, may they come here and stay happily here for ever. Svaha (72−74).
Having recited the above three times, and having in due form placed the Vital Airs (of the Devi) in the Yantra
with the Lelihina−Mudra, with folded palms, he (the worshipper) should say (75):
Adya Kali! hast Thou had a good journey, hast Thou had a good journey? O Parameshvari! mayest Thou
be seated on this seat (76)?
Then, whilst repeating the primary Mantra, sprinkle thrice the water of the special oblation over the Devi, and then make Nyasa of the Devi with the six parts of Her body. This ceremony is called Sakalikarama or Sakalikriti. Then worship the Devi with all the sixteen offerings (77). These are: water for washing the feet, the water for the offering, water for rinsing the mouth and for Her bath, garments, jewels, perfume, flowers, incense−sticks, lights, food, water for washing the mouth, nectar, pan, water of oblation, and obeisance. In worship these sixteen offerings are needed (78−79).
Uttering the Adya Vija, and then saying "this water is for washing the feet of the (Adya). To the Devata Namah," offer the water at the feet of the Devi. Similarly with the word Svaha, in place of Namah, the offering should be placed at the head of the Devi (80). Then the wise worshipper with Svadha should offer the water for rinsing the mouth to the mouth of the Devi, and then the worshipper should offer to the lotus−mouth of the Devi Madhu−parka with the Mantra Svadha. He should then offer water to rinse the mouth (a second time) with the Mantra "Vang Svadha" (81). Then the worshipper, saying:
Hring, Shring, Kring, Parameshvari, Svaha: I offer this water for bathing, this apparel, these jewels, to the Supreme Devi, the Primordial Kalika. Svaha,
make an offer of them to all parts of the body of the Devi (82).
Then the worshipper should, with the same Mantra, but ending with Namah, offer scent with his middle and third finger to the heart−lotus (of the Devi), and with the same Mantra, but ending with Vaushat, he should similarly offer to Her flowers (83). Having placed the burning incense and lighted lamp in front of Devi, and sprinkling them with water, they should be given away with the
Hring, Shring, Kring, Parameshvari, Svaha: This incense−stick and light I humbly offer to Adya−Kalika. Svaha.
After worship of the Bell with the
Mother, Who produces the sound which proclaims triumph to Thee. Svaha,
he should ring it with his left hand, and, taking up the incense−stick with his right hand, he should wave it up to the nostrils of the Devi. Then, placing the incense−stick on Her left, he should raise and wave the light ten times up to and before the eyes of the Devi (84−86). Then, taking the Cup and the Shuddhi in his two hands, the worshipper should, whilst uttering the Mula−Mantra, offer them to the centre of the Yantra (87).
Thou who hast brought to an end a crore of kalpas, take this excellent wine, as also the Shuddhi, and grant to me endless liberation (88).
Then, drawing a figure (in front of the Yantra), according to the rules of ordinary worship, place the plate with food thereon (89). Sprinkle the food (with the Mantra Phat) and veil it with the Abagunthane−Mudra (and the Mantra Hung), and then again protect it (by the Mantra Phat) (Saying Vang), and, exhibiting the Dhenu−Mudra over it, make it into the food of immortality. Then, after recitation of the Mula−Mantra seven times, it should be offered to the Devi with the water taken from the vessel of offering (90).
The worshipper, after reciting the Mula−Mantra, should say: "This cooked food, with all other necessaries, I offer to the Adya−Kali, my Ishta−devi." He should then say: "O Shiva! partake of this offering" (91). Then he should make the Devi eat the offering by means of the five Mudras called Prana, Apana, Samana, Vyana, and Udana (90).
Next, form with the left hand the Naivedya−Mudra, which is like a full−blown lotus. Then, whilst reciting the Mula−Mantra, give away the jar with wine to the Devi for Her to drink. After that offer again water for rinsing the mouth, and following that a threefold oblation should be made to the Devi with wine from the cup of the Shri−patra (93−94). Then, reciting the Mula−Mantra, let the worshipper offer five handfuls of flowers to the head, heart, Muladhara Lotus, the feet, and all parts of the body of the Devi (95), and thereafter with folded palms he should pray to his Ishta−devata thus:
Ishta−devata! I am now worshipping the Devatas who surround thee, namah (96).
The six parts of the body of the Devi should then be worshipped at the four corners of the Yantra, and in front and behind it in their order; and then the line of Gurus should be worshipped (97). Then, with scent and flowers, worship the four Kula−gurus namely, Guru, Parama−guru, Parapara−guru, Parameshti−guru (98).
Then, with the wine in the cup of the Guru, make three Tarpanas to each, and on the lotus of eight petals worship the eight Mother Nayikas namely, Mangala, Vijaya, Bhadra, Jayanti, Aparajita, Nandini, Narasinghi, and Kaumari (99−100), and on the tips of the petals worship the eight Bhairavas Asitanga, Ruru, Chanda,
Krodhonmatta, Bhayangkara, Kapali, Bhishana, and Sanghara (101−102). Indra and the other Dik−palas should be worshipped in the Bhu−pura, and their weapons outside the Bhu−pura, and then Tarpana should be made to them (103).
After worshipping (the Devi) with all the offerings, sacrifice should be carefully made to Her (104). The ten approved beasts which may be sacrificed are deer, goat, sheep, buffalo, hog, porcupine, hare, iguana, and rhinoceros (105); but other beasts may also be sacrificed if the worshipper so desires (106). The worshipper versed in the rules of sacrifice should select a beast with good signs, and, placing it before the Devi, should sprinkle it with the water from the Vishesharghya, and by the Dhenu−Mudra should make it into nectar.
Let him then worship the goat (sheep, or whatever other animal is being sacrificed) with (the Mantra) "Namah to the goat," which is a beast, and with perfumes, flowers, vermilion, food, and water. Then he should whisper into the ears of the beast the Gayatri Mantra, which severs the bond of its life as a beast (107−108). The Pashu−Gayatri, which liberates a beast from its life of a beast, is as follows: After the word "Pashu−pashaya" say " Vidmahe," then, after the word "Vishva−karmane," say "Dhimahi," and then "Tanno jivah prachodayat."
Let us bring to mind the bonds of the life of a beast. Let us meditate upon the Creator of the Universe. May He liberate us from out of this life (of a beast) (109−110).
Then, taking the sacrificial knife, the excellent worshipper should worship it with the Vija "Hung," and
worship Sarasvati and Brahma at its end, Lakshmi and Narayana at its middle, and Uma and Maheshvara at
the handle (111−112). Then the sacrificial knife should be worshipped with the
Namah to the sacrificial knife infused with the presence of Brahma, Vishnu, Shiva, and their Shaktis (113). Then, dedicating it with the Great Word, he should, with folded hands, say: "May this dedication to Thee be according to the ordained rites" (114).
Having thus offered the beast to the Devi, it should be placed on the ground (115). The worshipper then, with mind intent upon the Devi, should sever the head of the beast with one sharp stroke. This may be done either by the worshipper himself or by his brother, brother's son, a friend, or a kinsman, but never by one who is an enemy (116). The blood, when yet warm, should be offered to the Vatukas. Then the head with a light on it should be offered to the Devi with the following:
"This head with the light upon it I offer to the Devi with obeisance " (117).
This is the sacrificial rite of the Kaulikas in Kaula worship. If it be not observed, the Devata is never pleased
(118). After this Homa should be performed. Listen, O Beloved One! to the rules which relate to it (119). The
worshipper should, with sand, make on his right a square, each side of which is one cubit. Let him, then,
while reciting the Mula−Mantra, gaze at it, stroke it with a wisp of kusha grass, uttering the Weapon−Vija,
and then sprinkle it with water to the accompaniment of the same Vija (120).
Then, veiling it with the Kurchcha−Vija, he should say: "Obeisance to the sthandila of the Devi," and with this Mantra worship the square (121). Then, inside the square three lines should be drawn from East to West, and three lines from South to North, of the length of a pradesha. When this has been done, the (following Devatas, whose names are hereinafter given) should be worshipped over these lines (122). Over the lines from West to East worship Mukunda, Isha, and Purandara: over the lines from South to North, Brahma, Vaivasvata, and Indu (123).
Then a triangle should be drawn within the square, and within the triangle the Vija Hsauh should be written. Outside the triangle draw a hexagon, outside this a cirde, and outside the circle a lotus with eight petals, and outside this a (square) Bhu−pura, with four entrances; so should the wise one draw the excellent Yantra (124). Having worshipped with the Mula−Mantra and with offerings of handfuls of flowers, the space thus marked off and washed, the articles for the Homa sacrifice with the Pranava, the intelligent one, should, after first uttering the Maya Vija, worship in the pericarp of the lotus the Adhara−shakti and others, either individually or collectively (125). Piety, Knowledge, Dispassion, and Dominion should be worshipped in the
Agni, Ishana, Vayu, and Nairrita corners of the Yantra respectively, and the negation of the qualities in the East, North, West, and South respectively, and in the centre Ananta and Padma (126−127). Then let him worship Sun with his twelve parts, and Moon with her sixteen digits, and, on the filament commencing from the East, worship Pita, and then Shveta, Aruna, Krishna, Dhumra, Tibra, Sphulingini, Ruchira, in their order, and in the centre Jvalini (128−129). In all worship Pranava should commence the Mantra, and Namah should end it. The seat of Fire should be worshipped with the
Rang, Salutation to the seat of Fire.
Then the Mantrin should meditate upon the Devi Sarasvati after She has bathed, with eyes like the blue lotus
on the seat of Fire in the embrace of Vagishvara, and worship in the seat of Fire with the Maya−Vija (130).
Then let him bring Fire in the manner prescribed, and gaze intently on it, and, whilst repeating the
Mula−Mantra, invoke Vahni into it with the Mantra Phat (131−132). Then the seat of Fire should be
worshipped in the Yantra with the
Ong Salutation to the Yoga−pitha of Fire,
and on the four sides, beginning on the East and ending on the South, Vama, Jyeshtha, Raudri, Ambika, should be worshipped in the order given (133).
Then the marked−off space should be worshipped with the
Mantra
Salutation to the sthandila of the revered Devata, the Primeval Kalika:
and then within this place the worshipper should meditate upon the Devi Vagishvari under the form of the Mula−Devata. After lighting the Fire with the Vija Rang, and reciting the Mula−Mantra, and then the
Hung Phat: to the eaters of raw flesh: Svaha,
the share of the raw meat eaters (Rakshasas) should be put aside. Gaze at the Fire, saying the Weapon−Mantra, and surround it with the Veil Mudra, uttering the Vija Hung (134−136). Make the Fire into nectar with the Dhenu−Mudra. Take some Fire in both palms, and wave it thrice in a circle over the sthandila from right to left. Then with both knees on the ground, and meditating on Fire as the male seed of Shiva, the worshipper should place it into that portion of the Yoni Yantra which is nearest him (137−138). Then, first, worship the Image of Fire with the
Hring, Salutation to the Image of Fire,
and after that the Spirit of Fire with the
Mantra
Rang: to the Spirit of Fire namah (139).
The Mantrin will then think in his mind of the awakened form of Vahni, and kindle the fire with the following (140)
Ong, yellow Spirit of Fire, which knows all, destroy, destroy, burn, burn, ripen, ripen command: Svaha. This is the Mantra for kindling Fire. After this, with folded hands, Fire should again be adored (141−142).
I adore the kindled
Fire of the colour of gold, free from impurity, burning, author of the Veda the devourer of oblations, which faces every quarter (143).
After adoration of Fire in this manner, cover the marked−off space with kusha grass, and then the worshipper, giving Fire the name of his own, Ishta−devata, should worship him (144).
Ong, Red−eyed One! Vaishvanara, origin of the Veda, come here, come, come here, (help me to) accomplish all (my) works: Svaha.
Then the seven Tongues of Fire, Hiranya and others, should be worshipped (145−146). The worshipper should next adore the six Limbs of Vahni uttering the word "of a thousand rays" in the dative singular, and at the end "obeisance to the heart" (147).
Then the wise one should worship the forms of Vahni (147), the eight forms Jata−veda and others (148), and then the eight Shaktis namely, Brahmi and others, the eight Nidhis namely, Padma and others, and the ten
Dik−palas namely, Indra and others (149).
After worshipping the thunderbolt and other weapons, the sacrificer should take two blades of kusha grass of the length of the space between his stretched−out thumb and forefinger, and place them lengthwise in the ghee (150). He should meditate on the Nadi Ida in the left part of the ghee, and on the Nadi Pingala in the right portion, and on the Nadi Sushumna in the centre, and with a well−controlled mind take ghee from the right side, and offer it to the right eye of Vahni with the following:
Then, taking ghee from the left side, offer it to the left eye of Vahni with the
Ong to Soma Svaha (151−153).
Then, taking ghee from the middle portion, offer it to the forehead of Vahni with the
Ong to Agni and Soma Svaha (154).
Then, saying namah, take the ghee again from the right side, say first the Pranava, and then
To Agni the Svishti−krit Svaha.
With this Mantra he should offer oblation to the mouth of Vahni. Then, uttering the Vyahriti with the Pranava at the commencement, and Svaha at the end, the Homa sacrifice should be performed (155−156). Then he should offer oblations thrice with the
Om, Vaishvanara, origin of the Veda, come hither, come hither, O Red−eyed One! and fulfil all my works (157)
Then, invoking the Ishta−Devata with the proper Mantra into the Fire, let him worship Her and the Pitha−Devata. Twenty−five oblations should then be offered (uttering the Mula−Mantra with Svaha at the end), and, contemplating on the union (or identity) of his own soul with Vahni and the Devi, eleven oblations should also be offered with the Mula−Mantra to the Anga−Devatas, concluding with Svaha (158−159). Then, with a mixture of ghee, tila−seed, honey, or with flowers and bael−leaves, or with (other prescribed) articles, oblation should be made for the attainment of one's desire. This oblation should be made not less than eight times, and with every attention and care (160−161). Then, reciting the primary Mantra ending with Svaha, complete oblation should be made (with a full ladle) with fruits and leaves. The worshipper, with the Sanghara−Mudra, transferring the Devi from the Fire to the lotus of his heart (162), should then say "Pardon
me," and dismiss Him who feeds on oblations. Then, distributing presents, the Mantrin should consider that the Homa has been duly performed (163).
Then the excellent worshipper should place between the eyebrows what is left over of the oblations (164). This is the ordinance relating to Homa in all forms of Agama worship. After performance of Homa the worshipper should proceed to do japa (165). Now, listen,O Devi! to the instructions which relate to japa by which the Vidya is pleased. During japa, the Devata, the Guru, and the Mantra should be considered as one (166). The letters of the Mantra are the Devata, and the Devata is in the form of the Guru. To him who worships them as one and the same, his is the greatest success (167).
The worshipper should then meditate upon his Guru as being in his head, the Devi in his heart, the Mula−Mantra in the form of tejas on his tongue, and himself as united with the glory of all three (168). Then, adding the Tara to the beginning and the end of the Mula−Mantra, it should be made japa of seven times, and then it should be recapitulated with the Matrika Vija at its beginning and end (169). The wise worshipper should make japa of the Maya−Vija over his head ten times, and of the Pranava ten times over his mouth, and of the Maya−Vija again seven times in the lotus of his heart, and then perform Pranayama (170). Then, taking a rosary of coral, etc, let him worship it thus:
Mantra
O rosary,O ros
ary, great rosary, thou art the image of all Shaktis. Thou art the repository of the fourfold
blessings. Do thou therefore be the giver to me of all success.
Having thus worshipped the Mala, and also made Tarpana to it thrice with wine taken from the Shri−patra, accompanied by recitation of the Mula−Mantra, the worshipper should, with well−controlled mind, make japa one thousand and eight, or at least one hundred and eight times (171−173). Then, doing Pranayama, he should offer on the left lotus−hand of the Devi the fruit of his japa, whose form is Tejas, together with water and flowers from the Shri−patra, and, bowing down his head to the ground, say the following:
O Great Queen! Thou Who protectest that which is most secret, deign to accept this my recitation. May by Thy grace success attend my effort.
After this, let him with folded hands recite the hymn and the protective Mantra (174−176). Then the Sadhaka should, with the special oblation in his hand, going round the Devi, keeping Her to his right, say the following, and dedicate his own self by offering Vilomarghya (177).
Om, whatsoever ere this I in the possession of life, intelligence, body, or in action, awake, in dream or dreamless sleep have done, whether by word or deed, by my hands, feet, belly, or organ of generation, whatsoever I have remembered or spoken of all that I make an offering to Brahman. I and all that is mine I lay at the lotus−feet of the Adya Kali. I make the sacrifice of myself Ong tat sat (178−179). Then, with folded hands, let him supplicate his Ishta−Devata, and reciting the Maya−Mantra, say:
"O Primordial Kalika! I have worshipped Thee with all my powers and devotion," and then saying, "Forgive me," let him bid the Devi go. Let him with his hands formed into Sanghara−Mudra take up a flower, smell it, and place it on his heart (182−183). A triangular figure well and clearly made should next be drawn in the North−East corner, and there he should worship the Devi Nirmalya−vasini with the
Hring salutation to the Devi Nirmalya−vasini (184).
Then, distributing Naivedya to Brahma, Vishnu, and Shiva, and all the other Devas, the worshipper should partake of it (185). Then, placing his Shakti on a separate seat to his left, or on the same seat with himself, he should make a pleasing drink in the cup (186), The cup should be so formed as to hold not more than five and not less than three tolas of wine, and may be of either gold or silver (187), or crystal, or made of the shell of a cocoa−nut. It should be kept on a support on the right side of the plate containing the prepared food (188).
Then the wise one should serve the sacred food and wine either himself or by his brother's sons among the worshippers according to the order of their seniority (189). The purified wine should be served in the drinking−cups, and the purified food in plates kept for that purpose, and then should food and drink be taken with such as are present at the time (190). First of all, some purified food should be eaten to make a bed as it were (for the wine which is to be drunk). Let the assembled worshippers then joyously take up each his own cup filled with excellent nectar.
Then let him take up each his own cup and meditate upon the Kula−Kundalini, who is the Chit, and who is spread from the Muladhara lotus to the tip of the tongue, and, uttering the Mula−Mantra, let each, after taking the others' permission, offer it as oblation to the mouth of the Kundali (191−193). When the Shakti is of the household, the smelling of the wine is the equivalent of drinking it. Worshippers who are householders may drink five cups only (194). Excessive drinking prevents the attainment of success by Kula worshippers (195). They may drink until the sight or the mind is not affected. To drink beyond that is bestial (196). How is it possible for a sinner who becomes a fool through drink and who shows contempt for the Sadhaka of Shakti to say "I worship the Adya Kalika"? (197). As touch cannot affect food, etc, offered to Brahman, so there is no distinction of caste in food offered to Thee (198).
As I have directed, so should eating and drinking be done. After partaking of food offeredto Thee, the hands should not be washed, but with a piece of cloth or a little water remove that which has adhered to the hands (199). Lastly, after placing a flower from the nirmalya on his head, and wearing a tilaka mark made from the remnants of the oblation on the Yantra between his eyebrows, the intelligent worshipper may roam the earth like a Deva (200).
End of the Sixth Joyful Message, entitled "Placing of the Shri−patra, Homa, Formation of the Chakra, and other Rites."
Chapter 7 − Hymn of Praise (Stotra), Amulet (Kavacha), and the description of the Kula−tattva
PARVATI was pleased at hearing the revelation of the auspicious Mantra of the Adya Kalika, which yields abundant blessings, is the only means of attaining to a knowledge of the Divine essence, and leads to liberation; as also at hearing of the morning rites, the rules relating to bathing, Sandhya, the purification of Bhang, the methods of external and internal Nyasa and worship, the sacrifice of animals, Homa, the formation of the circle of worship, and the partaking of the holy food. Bowing low with modesty, the Devi questioned Shankara (1−3).
Shri Devi said:
O Sadashiva! Lord, and Benefactor of the Universe, Thou hast in Thy mercy spoken of the mode of worship of the supreme Prakriti (4), which benefits all being, is the sole path both for enjoyment and final liberation, and which gives, in this Age, in particular, immediate success (5). My mind, immersed in the ocean of the nectar of Thy word, has no desire to rise therefrom, but craves for more and more (6). O Deva, in the directions Thou hast given relating to the worship of the great Devi, Thou hast but given a glimpse of the hymn of praise, and of the protective Mantra. Do Thou reveal them now (7).
Listen, then, O Devi, Who art the adored of the worlds,to this unsurpassed hymn, by the reciting of or listening to which one becomes the Lord of all the Siddhis (8), (a hymn) which allays evil fortune, increases happiness and prosperity, destroys untimely death, and removes all calamities (9), and is the cause of the happy approach to the gracious Adya Kalika. It is by the grace of this hymn,O Happy One, that I am Tripurari (10).
O Devi! the Rishi of this hymn is Sadashiva, its metre is Anushtup, its Devata is the Adya Kalika, and the object of its use is the attainment of Dharmma, Artha, Kama, and Moksha (11).
Hymn Entitled Adya−Kali−Svarupa.
Hring, O Destroyer of Time,
Shring, O Terrific One,
Kring, Thou Who art beneficent,
Possessor of all the Arts,
Thou art Kamala,
Destroyer of the pride of the Kali Age,
Who art kind to Him of the matted hair, (12)
Devourer of Him Who devours,
Mother of Time,
Thou Who art brilliant as the Fires of the final Dissolution,
Wife of Him of the matted hair,
O Thou of formidable countenance,
Ocean of the nectar of compassion, (13)
Merciful,
Vessel of Mercy,
Whose Mercy is without limit,
Who art attainable alone by Thy mercy,
Who art Fire,
Tawny,
Black of hue,
Thou Who increasest the joy of the Lord of Creation, (14)
Night of Darkness,
Image of Desire,
Yet Liberator from the bonds of desire,
Thou Who art (dark) as a bank of Clouds,
And bearest the crescent−moon,
Destructress of sin in the Kali Age, (15)
Thou Who art pleased by the worship of virgins,
Thou Who art the Refuge of the worshippers of virgins,
Who art pleased by the feasting of the virgins,
Who art the Image of the virgin, (16)
Thou Who wanderest in the kadamba forest,
Who art pleased with the flowers of the kadamba forest,
Who hast Thy abode in the kadamba forest,
Who wearest a garland of kadamba flowers, (17)
Thou Who art youthful,
Who hast a soft low voice,
Whose voice is sweet as the cry of a Chakravaka bird,
Who drinkest and art pleased with the kadambari wine, (18)
And Whose cup is a skull,
Who wearest a garland of bones,
Who art pleased with,
And Who art seated on the Lotus, (19)
Who abidest in the centre of the Lotus,
Whom the fragrance of the Lotus pleases,
Who movest with the swaying gait of a Hangsa,
Destroyer of fear,
Who assumest all forms at will,
Whose abode is at Kama−rupa, (20)
Who ever plays at the Kama−pitha,
O beautiful One,
O Creeper Which givest every desire,
Who art the Possessor of beautiful ornaments, (21)
Adorable as the Image of all tenderness,
Thou with a tender body,
And Who art slender of waist,
Who art pleased with the nectar of purified wine,
Giver of success to them whom purified wine rejoices, (22)
The own Deity of those who worship Thee when joyed with wine,
Who art gladdened by the worship of Thyself with purified wine,
Who art immersed in the ocean of purified wine,
Who art the Protectress of those who accomplish vrata with wine, (23)
Whom the fragrance of musk gladdens,
And Who art luminous with a tilaka−mark of musk,
Who art attached to those who worship Thee with musk,
Who lovest those who worship Thee with musk, (24)
Who art a Mother to those who burn musk as incense,
Who art fond of the musk−deer and art pleased to eat its musk,
Whom the scent of camphor gladdens,
Who art adorned with garlands of camphor,
And Whose body is smeared with camphor and sandal paste, (25)
Who art pleased with purified wine flavoured with Camphor,
Who drinkest purified wine flavoured with camphor,
Who art bathed in the ocean of camphor,
Whose abode is in the ocean of camphor, (26)
Who art pleased when worshipped with the Vija Hung,
Thou Who threatenest with the Vija Hung,
Embodiment of Kulachara,
Adored by Kaulikas,
Benefactress of the Kaulikas, (27)
Observant of Kulachara,
Joyous One, Revealer of the path of the Kaulikas,
Queen of Kashi,
Allayer of sufferings,
Giver of blessings to the Lord of Kashi,(28)
Giver of pleasure to the Lord of Kashi,
Beloved of the Lord of Kashi, (29)
Thou Whose toe−ring bells make sweet melody as Thou movest,
Whose girdle bells sweetly tinkle,
Who abidest in the mountain of gold,
Who art like a Moon−beam on the mountain of gold, (30)
Who art gladdened by the recitation of the Mantra Kling,
Who art the Kama Vija,
Destructress of all evil inclinations,
And of the afflictions of the Kaulikas,
Lady of the Kaulas, (31)
O Thou Who by the three Vijas, Kring, Hring, Shring, art the Destructress of the fear of Death. (To Thee I make obeisance.)
These are proclaimed as the Hundred Names of Kalika (32), beginning with the letter Ka. They are all identical with the image of Kali (33). He who in worship recites these names with his mind fixed on Kalika, for him Mantra−siddhi is quickly obtained, and with him Kali is pleased (34). By the mere bidding of his Guru he acquires intelligence, knowledge, and becomes wealthy, famous, munificent, and compassionate (35). Such an one enjoys life happily in this world with his children and grandchildren with wealth and dominion (36). He who, on a new moon night, when it falls on Tuesday, worships the great Adya Kali, Mistress of the three worlds, with the five Ma−karas, and repeats Her hundred names, becomes suffused with the presence of the Devi, and for him there remains nothing in the three worlds which is beyond his powers (37−38).
He becomes in learning like Brihaspati himself, in wealth like Kuvera. His profundity is that of the ocean, and his strength that of the wind (39). He shines with the blinding brilliance of the Sun, yet pleases with the soft glamour of the Moon. In beauty he becomes like the God of Love, and reaches the hearts of women (40). He comes forth as conqueror everywhere by the grace of this hymn of praise. Singing this hymn, he attains all his desires (41). All these desires he shall attain by the grace of the gracious Adya, whether in battle, in seeking the favour of Kings, in wagers, or in disputes, and when his life be in danger (42), at the hands of robbers, amidst burning villages, lions, or tigers (43), in forests and lonely deserts, when imprisoned, threatened by Kings or adverse planets, in burning fever, in long sickness, when attacked by fearful disease (44), in the sickness of children caused by the influence of adverse planets, or when tormented by evil dreams, when fallen in boundless waters, and when he be in some storm−tossed ship (45).
O Devi! he who with firm devotion meditates upon the Parama Mayaimage of the most excellent Kaliis without a doubt relieved of all dangers. For him there is never any fear, whether arising from sin or disease (46−47). For him there is ever victory, and defeat never. At the mere sight of him all dangers flee (48). He
expounds all Scriptures, enjoys all good fortune, and becomes the leader in all matters of caste and duty,and the lord among his kinsmen (49). In his mouth Vani ever abides, and in his home Kamala. Men bow with respect at the mere mention of his name (50). The eight Siddhis, such as Anima and others, he looks upon as but mere bits of grass.
I have now recited the hymn of a hundred names, which is called "The Very Form of the Adya Kali" (51). Purashcharana of this hymn, which is its repetition one hundred and eight times, yields all desired fruit (52). This hymn of praise of a hundred names, which is the Primeval Kali Herself, if read, or caused to be read, if heard, or caused to be heard, frees from all sins and leads to union with Brahman (53−54). Shri Sadashiva said.
I have spoken of the great hymn of the Prakriti of the Supreme Brahman, hear now the protective Mantra of the sacred Adya Kalika (55). The name of the Mantra is "Conqueror of the three Worlds," its Rishi is Shiva, the verse is Anushtup, and its Devata the Adya Kali (56). Its Vija is the Maya Vija, its Shakti is Kama Vija, and its Kilaka is Kring. It should be used for the attainment of all desired objects (57).
The Protective Mantra
(Known As Trailokya−Vijaya)
Hring, may the Adya protect my head;
Shring, may Kali protect my face;
Kring, may the Supreme Shakti protect my heart;
May She Who is the Supreme of the Supreme protect my throat (58);
May Jagaddhatri protect my two eyes;
May Shankari protect my two ears;
May Mahamaya protect my power of smell;
May Sarvva−mangala protect my taste (58);
May Kaumari protect my teeth;
May Kamalalaya protect my cheeks;
May Kshama protect my upper and lower lips;
May Charu−hasini protect my chin (60);
May Kuleshani protect my neck;
May Kripa−mayi protect the nape of my neck;
May Bahu−da protect my two arms;
May Kaivalya−dayini protect my two hands; (61)
May Kapardini protect my shoulders;
May Trailokya−tarini protect my back;
May Aparna protect my two sides;
May Kamathasana protect my hips (62);
May Vishalakshi protect my navel;
May Prabha−vati protect my organ of generation;
May Kalyani protect my thighs;
May Parvati protect my feet;
May Jaya−durga protect my vital breaths,
And Sarvva−siddhi−da protect all parts of my body (63).
As to those parts as have not been mentioned in the Kavacha, and are unprotected, may the Eternal Primeval Kali protect all such (64).
I have now spoken to Thee of the wonderful heavenly Protective Mantra of the Adya Devi Kalika, which is known as the "Conqueror of the three Worlds" (65).
He who repeats it at his devotions with his mind fixed upon the Adya obtains all his desires, and She becomes propitious unto him (66). He quickly attains Mantra−siddhi. The lesser siddhis become, as it were, his slaves (67). He who is childless gets a son, he who desires wealth gains riches. The seeker of learning attains it, and whatsoever a man desires he attains the same (68).
The Purashcharana of this Protective Mantra is its repetition a thousand times, and this gives the desired fruit (69). If it be written on birch−bark, with the paste of sandal, fragrant aloe, musk, saffron, or red sandal, and encased in a golden ball, worn either on the right arm, round the neck, in the crown lock, or round the waist, then the Adya Kali becomes devoted to its wearer, and grants him whatsoever he may desire (70−71). Nowhere has he fear. In all places he is a conqueror. He becomes ready of speech, free from ailments, long−lived and strong, endowed with all power of endurance (72), and an adept in all learning. He knows the meaning of all Scriptures, has Kings under his control, and holds both pleasure and emancipation in the hollow of his hand (73).
For men affected with the taint of the Kali Age it is a most excellent Mantra for the attainment of final liberation (74).
Shri Devi said:
Thou hast, O Lord! in Thy kindness told me of the Hymn and Protective Mantra; I now desire to hear of the
rules relating to Purashcharana (75).
The rules relating to Purashcharana in the worship of the Adya Kalika are the same as those relating to the
Purashcharana in the worship with the Brahma−Mantra (76). For Sadhakas who are unable to do them
completely, both Japa, Puja and Homa, and Purashcharana may be curtailed (77), since it is better to observe
these rites on a small scale than not to observe them at all. Now listen, O Gentle One! the while I describe to
Thee the shortened form of worship (78). Let the wise one rinse his mouth with the Mula−Mantra, and then
perform Rishi−nyasa. Let him purify the palms of the hands, and proceed to Kara−nyasa and Anga−nyasa
(79). Passing the hands all over the body, let him practise Pranayama, and then meditate, worship, and
inwardly recite. This is the ceremonial for the shortened form of worship (80).
In this form of worship, in lieu of Homa and other rites, the Mantras may be recited four times the number prescribed in the case of each of them respectively (81). There is also another mode of performance. A person who, when the fourteenth day of the dark half of the month falls on a Tuesday or Saturday, worships Jaganmayi with the five elements of worship, and recites with fully attentive mind the Mantra ten thousand times at midnight and feasts believers in the Brahman has performed Purashcharana (82−83). From one Tuesday to another Tuesday the Mantra should every day be inwardly recited a thousand times. The Mantra thus recited eight thousand times is equal to the performance of Purashcharana (84−85).
In all Ages, O Devi! but particularly in the Kali Age, the Mantras of the Sacred Primeval Kalika are of great efficacy, and yield complete success (85−86). O Parvati! In the Kali Age, Kali in her various forms is ever watchful, but when the Kali Age is in full sway, then the form of Kali Herself is for the benefit of the world (87). In initiation into this Kalika Mantra there is no necessity to determine whether it be siddha or su−siddha,
or the like, or favourable or inimical. If japa is made of it, which is both niyama and a−niyama, the Adya Devi is pleased (88). The mortal, by the grace of the glorious Adya, attains a knowledge of the divine essence, and, possessed of such knowledge, is, without a doubt, liberated even while living (89). Beloved, there is no need here for over−exertion or endurance or penances. The religious exercises of the worshippers of the Adya Kali are pleasant to accomplish (90). By the mere purification of the heart the worshipper attains all that he desires (91). So long, however, as the heart is not purified, so long must the worshipper practise the rites with devotion to Kula. (92)
The carrying out of the practices ordained produces purification of the heart. The Mantra should, however, first be received from the mouth of the Guru in the case of the Brahma−Mantra (93). O Great Queen! Purashkriya should be done after the performance of the necessary worship and of other prescribed rites. In the purified heart knowledge of Brahman grows. And when knowledge of Brahman is attained, there is neither that which should, nor that which should not, be done (94).
O Great Deva! what is Kula, and what is Kulachara? O Great Lord! what is the sign of each of the five elements of worship? I desire to hear the truth relating to these (95).
Thou hast asked well, O Lady of the Kulas. Thou art indeed the Benefactress of the worshippers. Listen! For Thy pleasure I shall accurately describe to Thee these things (96). The Kula are Jiva, Prakriti, space, time, ether, earth, water, fire, and air (97). O Primeval One! the realization that all this is one with Brahman is Kulachara, and produces Dharmma, Artha, Kama, and Moksha (98). Those whose sins are washed away by merits acquired in various previous births by penances, alms, and faithful observance of worship, it is they whose minds are inclined in Kaulika worship (99). When the intelligence realizes the essence of Kaulika worship, it becomes at once purified, and the mind inclines to the lotus−feet of the Primeval Kali (100). The excellent worshipper versed in Kaula doctrine who has received this most excellent Vidya by the service of a good spiritual teacher, if he remains firmly attached to Kaulika worship and to the worship with the five elements of the Primeval Kalika, the Patron Devi of Kula, will enjoy a multitude of blessings in this life, and attain final liberation at its close. (102)
The characteristic of the first element is that it is the great medicine for humanity, helping it to forget deep sorrows, and is the cause of joy (103). But, O Dearest One! the element which is not purified stupefies and bewilders, breeds disputes and diseases, and should be rejected by the Kaulas (104). Beasts bred in villages, in the air, or forest, which are nourishing, and increase intelligence, energy, and strength, are the second element (105). O Beautiful One! of the animals bred in water, that which is pleasing and of good taste, and increases the generative power of man, is the third element (106). The characteristics of the fourth element are that it is easily obtainable, grown in the earth, and is the root of the life of the three worlds (107). And, O Devi, the signs of the fifth element are that it is the cause of intense pleasure to all living things, is the origin of all creatures, and the root of the world which is without either beginning or end (108). Know, Dearest One! that the first element is fire, the second is air, the third is water, the fourth is the earth (109), and, O Beauteous Face! as to the fifth element, know it to be ether, the support of the Universe (110). O Sovereign Mistress of Kula, he who knows Kula, the five Kula−tattvas, and Kula worship, is liberated whilst yet living (111).
End of the Seventh Joyful Message, entitled "Hymn of Praise (Stotra), Amulet (Kavacha), and the description of the Kula−tattva."
Chapter 8 − The Dharmma and Customs of the Castes and Ashramas
AFTER hearing of the various forms of Dharmma, Bhavani, Mother of the worlds, Destructress of all worldly
bonds, spoke again to Shankara (1).
Shri Devi said:
I have heard of the different Dharmma, which bring happiness in this world and the next, and bestow piety, wealth, fulfilment of desire, ward off danger, and are the cause of union with the Supreme (2). I wish now to hear of the castes and of the stages of life. Speak in Thy kindness, O Omnipresent One! of these, and of the mode of life which should be observed therein (3).
O Thou of auspicious Vows! in the Satya and other Ages there were four castes; in each of these were four stages of life, and the rules of conduct varied according to the caste and stages of life. In the Kali Age, however, there are five castesnamely, Brahmana, Kshatriya, Vaishya, Shudra, and Samanya. Each of these five castes, O Great Queen! have two stages of life. Listen, then, Adye! whilst I narrate to Thee their mode of life, rites, and duties (4−6). I have already spoken to Thee of the incapacity of men born in the Kali Age. Unused as they are to penance, and devoid of learning in the Vedas, short−lived, and incapable of strenuous effort, how can they endure bodily labour? (7).
O Beloved! there is in the Kali Age no Brahmacharya nor Vanaprastha. There are two stages only, Grihastha and Bhikshuka (8). O Auspicious One! In the Kali Age the householder should in all his acts be guided by the rules of the Agamas. He will never attain success by other ways (9). And, O Devi! at the stage of the mendicant the carrying of the staff is not permitted, since, O Thou of Divine Knowledge! both that and other practices are Vedic (10). In the Kali Age, O Gentle One! the adoption of the life of an Avadhuta, according to the Shaiva rites, is in the Kali Age equivalent to the entry into the life of a Sannyasin (11). When the Kali Age is in full sway, the Vipras and the other castes have equal right to enter into both these stages of life (12) The purificatory rites of all are to be according to the rules ordained by Shiva, though the particular practices of the Vipras and other castes vary (13).
A man becomes a householder the moment he is born. It is by Sangskara that he enters upon any of the other stages of life. For this reason, O Great Queen! One should first be a householder, following the rules of that mode of life (14). When, however, one is freed of worldly desires by the knowledge of the Real, it is then that one should abandon all and seek refuge in the life of an ascetic (15). In childhood one should acquire knowledge; in youth, wealth and wife. The wise man in middle age will devote himself to acts of religion, and in his old age he should retire from the world (16).
No one should retire from the world who has an old father or mother, a devoted and chaste wife, or young and helpless children (17). He who becomes an ascetic, leaving mothers, fathers, infant children, wives, agnates and cognates, is guilty of a great sin (18). He who becomes a mendicant without first satisfying the need of his own parents and relatives is guilty of the sins of killing his father and mother, a woman, and a Brahmana (19). The Brahmanas and men of other castes should perform their respective purificatory rites according to the ordinances laid down by Shiva. This is the rule in the Kali Age (20).
Shri Devi said:
O Omnipresent One! tell Me what is the rule of life for the householder and mendicant, and what are the purificatory rites for the Vipras and other castes (21).
The state of an householder is for all the descendants of Manu the first duty. I shall, therefore, first speak of it, and do Thou listen to Me, O Lady of the Kaulas (22). A householder should be devoted to the contemplation of Brahman and possessed of the knowledge of Brahman, and should consign whatever he does to Brahman (23). He should not tell an untruth, or practise deceit, and should ever be engaged in the worship of the Devatas and guests (24). Regarding his father and mother as two visible incarnate deities, he should ever and by every means in his power serve them (25). O Shiva! O Parvati! if the mother and father are pleased, Thou too art pleased. and the Supreme Being is propitious to him (26). O Primeval One! Thou art the Mother of the Worlds, and the Supreme Brahman is the Father; what better religious act can there be than that which pleases You both? (27). According to their requirements, one should offer seats, beds, clothes,
drink, and food to mother and father. They should always be spoken to in a gentle voice, and their children's demeanour should ever be agreeable to them. The good son who ever obeys the behests of his mother and father hallows the family (28−29). If one desires one's own welfare, all arrogance, mockery, threats, and angry words should be avoided in the parents' presence (30). The son who is obedient to his parents should,
out of reverence to them, bow to them and stand up when he sees them, and should not take his seat without their permission (31). He who, intoxicated with the pride of learning or wealth, slights his parents, is beyond the pale of all Dharmma, and goes to a terrible Hell (32). Even if the vital breath were to reach his throat, the householder should not eat without first feeding his mother, father, son, wife, guest, and brother (33). The man who, to the deprivation of his elders and equals, fills his own belly is despised in this world, and goes to Hell in the next (34). The householder should cherish his wife, educate his children, and support his kinsmen and friends. This is the supreme eternal duty (35). The body is nourished by the mother. It originates from the father. The kinsmen, out of love, teach. The man, therefore, who forsakes them is indeed vile (36). For their
sake should an hundred pains be undergone. With all one's ability they should be pleased. This is the eternal duty (37). That man who in this world turns his mind to Brahman and adheres faithfully to the truth is above all a man of good deeds, and knows the Supreme, and is blest in all the worlds (38). The householder should never punish his wife, but should cherish her like a mother. If she is virtuous and devoted to her husband, he should never forsake her even in times of greatest misfortune (39). The wise man, whilst his own wife is living, should never with wicked intent touch another woman, otherwise he will go to hell (40). The wise
man should not, when in a private place, live and sleep or lie down close to other men's wives. He should avoid all improper speech and braggart boldness in their presence (41). By riches, clothes, love, respect, and pleasing words should one's wife be satisfied. The husband should never do anything displeasing to her (42). The wise man should not send his wife to any festival, concourse of people, pilgrimage, or to another's house, except she be attended by his son or an inmate of his own house (43).
O Maheshvari! that man whose wife is both faithful and happy is surely looked upon as if he had performed all Dharmma, and is truly Thy favourite also (44). A father should fondle and nurture his sons until their fourth year, and then until their sixteenth they should be taught learning and their duties (45). Up to their twentieth year they should be kept engaged in household duties, and thenceforward, considering them as equals, he should ever show affection towards them (46). In the same manner a daughter should be cherished and educated with great care, and then given away with money and jewels to a wise husband (47).
The householder should thus also cherish and protect his brothers and sisters and their children, his kinsmen, friends, and servants (48). He should also maintain his fellow−worshippers, fellow−villagers, and guests, whether ascetics or others (49). If the wealthy householder does not so act, then let him be known as a beast, a sinner, and one despised in the worlds (50). The householder should not be inordinately addicted to sleep, idling, care for the body, dressing his hair, eating or drinking, or attention to his clothes (51). He should be moderate as to food, sleep, speech, and sexual intercourse, and be sincere, humble, pure, free from sloth, and
persevering (52). Chivalrous to his foes, modest before his friends, relatives, and elders, he should neither respect those who deserve censure nor slight those who are worthy of respect (53). Men should only be admitted to his trust and confidence after association with them and observation of their nature, inclination, conduct, and friendly character (54). Even an insignificant enemy should be feared, and one's own power should be disclosed only at the proper time. But on no account should one deviate from the path of duty (55).
A religious man should not speak of his own fame and prowess, of what has been told him in secret, nor of the good that he has done for others (56). A man of good name should not engage in any quarrel with an unworthy motive, nor when defeat is certain, nor with those who are superior or inferior to himself He should diligently earn knowledge, wealth, fame, and religious merit, and avoid all vicious habits, the company of the wicked, falsehood, and treachery (58). Ventures should be undertaken according to the circumstances and one's condition in life, and actions should be done according to their season. Therefore, in everything that a man does he should first consider whether the circumstances and time are suitable (59). The householder
should employ himself in the acquisition of what is necessary and in the protection of the same. He should be judicious, pious, good to his friends. He should be moderate in speech and laughter, in particular in the presence of those entitled to his reverence (60). He should hold his senses under control, be of cheerful disposition, think of what is good, be of firm resolve, attentive, far−sighted, and discriminating in the use of his senses (61).
The wise householder's speech should be truthful, mild, agreeable, and salutary, yet pleasing, avoiding both self−praise and the disparagement of others (62). The man who has dedicated tanks, planted trees, built rest−houses on the roadside, or bridges, has conquered the three worlds (63). That man who is the happiness of his mother and father, to whom his friends are devoted, and whose fame is sung by men, he is the conqueror of the three worlds (64). He whose aim is truth, whose charity is ever for the poor, who has mastered lust and anger, by him are the three worlds conquered (65). He who covets not others' wives or goods, who is free of deceit and envy, by him the three worlds are conquered (66). He who is not afraid in
battle nor to go to war when there is need, and who dies in battle undertaken for a sacred cause, by him the three worlds are conquered (67). He whose soul is free from doubts, who is devoted to and a faithful follower of the ordinances of Shiva, and remains under My control, by him the three worlds are conquered (68). The wise man who in his conduct with his fellow−men looks with an equal eye upon friend and foe, by him are the three worlds conquered (69). O Devi! purity is of two kinds, external and internal. The dedication of oneself to Brahman is known as internal purity (70), and the cleansing of the impurities of the body by water or ashes, or any other matter which cleanses the body, is called external purity (71).
O Dearest One! the waters of Ganga, or of any other river, tank, pond, well, or pool, or of the celestial Ganga, are equally purifying (72). O Thou of auspicious Vows! the ashes from a place of sacrifice and cleansed earth are excellent, and the skin of an antelope and grass are as purifying as earth (73). O Auspicious One! what need is there to say more about purity and impurity? Whatever purifies the mind that the householder may do (74). Let there be external purification upon awakening from sleep, after sexual intercourse, making water, voiding the bowels, and at the close of a meal, and whenever dirt of any kind has been touched (75).
Sandhya, whether Vaidika or Tantrika should be performed thrice daily, and according as the worship changes so does its service (76). The worshippers of the Brahma−Mantra have performed their Sandhya when they have made japa of the Gayatri, realizing within themselves the identity of the Gayatri and Brahman (77). In the case of those who are not Brahma−worshippers, Vaidika Sandhya consists of the worship of and offering of oblations to the Sun and the recitation of the Gayatri (78).
O Gentle One! In all daily prayers recitation shouldbe done one thousand and eight or a hundred and eight or ten times (79). O Devi! the Shudras and Samanyas may observe any of the rites proclaimed by the Agamas, and by these they attain that which they desire (80). The three times of performance (of Sandhya) are at sunrise, at noon, and at sunset (81).
Shri Devi said:
Thou hast Thyself said, O Lord! that when the Kali Age is in full sway for all castes, commencing with the Brahmamas, Tantrika rites are alone appropriate. Why, then, dost Thou restrict the Vipras to Vedic rites? It behoveth Thee to explain this fully to Me (82−83).
O Thou Who knowest the essence of all things, truly hast Thou spoken. In the Kali Age all observances bear the fruit of enjoyment and liberation when done according to the rites of the Tantras (84). The Brahma−Savitri, though known as Vaidika, should be called Tantrika also, and is appropriate in both observances (85). It is, therefore, O Devi! that I have said that when the Kali Age is in full sway, the twice−born shall alone be entitled to the Gayatri, but not the other Mantras (86). In the Kali Age the Savitri should be said by the Brahmanas, preceded by the Tara, and by the Kshatriyas and Vaishyas, preceded by the Kamala and Vagbhava Vijas respectively (87). In order, O Supreme Devi! That a distinction may be drawn between the twice−born and the Shudras, the daily duties are directed to be preceded by Vaidika Sandhya
(88). Success, however, may also be attained by the mere following of the ordinances of Shambhu. This is verily true, and I repeat it is true and very true, and there is no doubt about it (89). O Adored of the Devas! even if the stated time for the saying of the daily prayer is past, all who desire emancipation and are not prevented by sickness or weakness should say, "Ong the Ever−existent Brahman" (90). The seat, clothes, vessels, bed, carriages, residence, and household furniture of the worshipper should be as clean as possible (91). At the close of the daily prayers the householder should keep himself occupied with household duties or the study of the Vedas; he should never remain idle (92). In holy places, on holy days, or when the Sun or Moon is in eclipse, he should do inward recitation, and give alms, and thus become the abode of all that is good (93).
In the Kali Age life is dependent on the food that is eaten, fasting is therefore not recommended, in lieu of it, the giving of alms is ordained (94). O Great Queen! in the Kali Age alms are efficacious in the accomplishment of all things. The proper objects of such alms are the poor devoted to meritorious acts (95). O Mother! the first days of the month, of the year, of the lunar half−months, the fourteenth day of the lunar half−month, the eighth day of the light half of the lunar month, the eleventh day of the lunar half−month, the new moon, one's birthday, the anniversary of one's father's death, and days fixed as those of festivals, are holy days (96−97).
The River Ganges and all the great Rivers, the house of the religious Teacher, and the places of the Devas are holy places. But for those who, neglecting the study of the Veda, the service of mother and father, and the protection of their wife, go to places of pilgrimage, such holy places are changed to hell (98−99). For women there is no necessity to go on pilgrimage, to fast, or to do other like acts, nor is there any need to perform any devotion except that which consists in the service of their husband (100). For a woman her husband is a place of pilgrimage, the performance of penance, the giving of alms, the carrying out of vows, and her spiritual teacher. Therefore should a woman devote herself to the service of her husband with her whole self (101). She should ever by words and deeds of devotion act for the pleasure of her husband, and, remaining faithful to his behests, should please his relations and friends (102).
A woman whose husband is her vow should not look at him with hard eyes, or utter hard words before him. Not even in her thought should she do anything which is displeasing to her husband (103). She who by body, mind, and word, and by pleasant acts, ever pleases her husband, attains to the abode of Brahman (104). Remaining ever faithful to the wishes of her husband, she should not look upon the face of other men, or have converse with them, or uncover her body before them (105).
In childhood she should remain under the control of her parents, in her youth of her husband, and in her old age of the friends and relatives of her husband. She should never be independent (106).
A father should not marry his daughter if she does not know her duty to a husband and how to serve him, also the other rules of woman's conduct (107).
Neither the flesh of human beings, nor the animals resembling them, nor the flesh of the cow, which is serviceable in various ways, nor the flesh of carnivorous animals, nor such meat as is tasteless, should be eaten (108). Auspicious One! fruits and roots of various kinds whether grown in villages or jungles, and all that is grown in the ground, may be eaten at pleasure (109).
Teaching and the performance of sacrifices are the proper duties of a Brahmana. But if he be incapable of these, he may earn his livelihood by following the profession of a Kshatriya or Vaishya (110). The proper occupation of a Rajanya is that of fighting and ruling. But if he be incapable of these, he may earn his livelihood by following the profession of a Vaishya or Shudra (111). If a Vaishya cannot trade, then for him the following of the profession of a Shudra involves no blame. For a Shudra, O Sovereign Queen! service is the prescribed means of livelihood (112). O Devi! members of the Samanya class may for their maintenance follow all occupations except such as are specially reserved for the Brahmana (113). The latter, void of hate and attachment, self−controlled, truthful, the conqueror of his senses, free of envy and all guile, should
pursue his own avocations (114). He should ever be the same to, and the well−wisher of, all men, and teach his well−behaved pupils as if they were his own sons (115). He should ever avoid falsehood, detraction, and vicious habits, arrogance, friendship for low persons, the pursuit of low objects, and the use of language which gives offence (116). Where peace is possible, avoid war. Peace with honour is excellent. O Adorable Face! for the Rajanya it should be either death or victory in battle (117). A man of the kingly caste should not covet the wealth of his subjects, or levy excessive taxes, but, being faithful to his promises, he should ever in the observance of his duty protect his subjects as though they were his own children (118). In government, war, treaties, and other affairs of State the King should take the advice of his Ministers (119). War should be carried on in accordance with Dharmma. Rewards and punishments should be awarded justly and in
accordance with the Shastras. The best treaty should be concluded which his power allows (120). By stratagem should the end desired be attained. By the same means should wars be conducted and treaties concluded. Victory, peace, and prosperity follow stratagem (121). He should ever avoid the company of the low, and be good to the learned. He should be of a calm disposition judicious of action in time of trouble, of good conduct and reasonable in his expenditure (122).
He should be an expert in the maintenance of his forts, well trained in the use of arms. He should ever ascertain the disposition of his army, and teach his soldiers military tactics (123). O Devi1 he should not in battle kill one who is stunned, who has surrendered his arms, or is a fugitive, nor those of his enemies whom he has capturedn nor their wives or children (124). Whatever is acquired either by victory or treaty should be distributed amongst the soldiers in shares according to merit (125).
The King should make known to himself the character and courage of each of his warriors, and if he would care for his interests he should not place a large army under the command of a single officer (126). He should not put his trust in any single person, nor place one man in charge of the administration, nor treat his inferiors as equals, nor be familiar with them (127). He should be very learned, yet not garrulous; full of knowledge, yet anxious to learn; full of honours, yet without arrogance. In awarding both reward and punishment he should be discriminating (128). The King should either himself or through his spies watch his subjects, kinsmen, and servants (129). A wise master should not either honour or degrade anyone in a fit of passion or arrogance and without due cause (130). Soldiers, commanders, ministers, wife, children, and servitors he should protect. If guilty, they should be punished according to their deserts (131). The King should protect, like a father, the insane, incapable, children and orphans, and those who are old and infirm (132). Know that agriculture and trade are the appropriate callings of the Vaishya. It is by agriculture and trade that man's body
is maintained (133). Therefore, O Devi! in agriculture and trade all negligence, vicious habits, laziness, untruth, and deceit should be avoided with the whole soul (134). Shiva! when both buyer and seller are agreed as to the object of sale and the price thereof, and mutual promises have been made, then the purchase becomes complete (135). O Dearest One! the sale or gift of property by one who is a lunatic, out of his senses, under age, a captive, or enfeebled by disease, is invalid (136). The purchase of things not seen is concluded by hearing the description thereof. If the article be found to differ from its description, then the purchase is set aside (137). The sale of an elephant, a camel, and a horse is effected by the description of the animal. The sale is, however, set aside if the animal does not answer its description (138). If in the purchase of elephants, camels, and horses a latent vice becomes patent within the course of a year from the date of sale, then the purchase is set aside, but not after the lapse of one year (139). O Devi of the Kulas! the human body is the receptacle of piety, wealth, desires, and final liberation. It should therefore never be the subject of purchase; and such a purchase is by reason of My commands invalid (140).
O Dear One! in the borrowing of barley, wheat, or paddy, the profit of the lender at the end of the year is laid down to be a fourth of the quantity lent, and in the case of the loan of metals one−eighth (141). In monetary transactions, agriculture, trade, and in all other transactions, men should ever carry out their undertakings. This is approved by the laws (142). A servant should be skilful, clean, wakeful, careful and alert, and possess his senses under control (143). He should, as he desires happiness in this and the next world, regard his master as if he were Vishnu Himself, his master's wife; his own mother, and respect his master's kinsmen and friends (144). He should know his master's friends to be his friends, and his master's enemies to be his
enemies and should ever remain in respectful attendance upon his master, awaiting his orders (145). He should carefully conceal his master's dishonour, the family dissensions, anything said in private or which would disgrace his master (146). He should not covet the wealth of his master, but remain ever devoted to his good. He should not make use of bad words or laugh or play in his masters presence (147). He should not, with lustful mind, even look at the maidservants in his master's house, or lie down with them, or play with them in secret (148). He should not use his master's bed, seat, carriages, clothes, vessels, shoes, jewels, or weapons (149). If guilty, he should beg the forgiveness of his master. He should not be forward, impertinent, or attempt to place himself on an equal footing with his master (150).
Except when in the Bhairavi−chakra or Tattva−chakra persons of all castes should marry in their caste according to the Brahma form, and should eat with their own caste people (151). O Great Queen! in these two circles, however, marriage in the Shaiva form is ordained, and as regards eating and drinking, no caste distinctions exist (152).
Shri Devi said:
What is the Bhairavi−chakra, and what is the Tattva−chakra? I desire to hear, and it kindly behoves Thee to speak of them (153).
O Devi! in the ordinances relating to Kula worship I have spoken of the formation of circles by the excellent worshippers at times of special worship (154). O Dear One! there is no rule relating to the Bhairavi−chakra. This auspicious circle may at any time be formed (155). I will now speak of the rites relating to this circle, which benefits the worshippers, and in which, if the Devi be worshipped, She speedily grants the prayers of Her votaries (156).
The Kulacharyya should spread an excellent mat in a beautiful place, and, after purifying it with the Kama and Astra Vijas, should seat himself upon it (157). Then the wise one should draw a square with a triangle in it with either vermilion or red sandal wood paste, or simply water (158). Then, taking a painted jar, and smearing it with curd and sun−dried rice, and placing a vermilion mark on it, let him put a branch or leaves
and fruit upon it (159). Filling it with perfumed water whilst uttering the Pranava, the worshipper should place it on the Mandala, and exhibit before it lights and incense−sticks (160). The jar should then be worshipped with two fragrant flowers. Ishta−devata should be meditated upon as being in the jar. The ritual should be according to the shortened form (161). Listen, O Adored of the Immortals! whilst I speak to Thee of the peculiar features of this worship. There is no necessity of placing the wine−cups for the Guru and others 162). The worshipper should then take such of the elements of worship as he wishes, and place them in front of himself. Then, purifying them with the Weapon Mantra, let him gaze upon them with steadfast eyes (163).
Then, placing scent and flowers in the wine−jar, let him meditate upon the Ananda−Bhairava and Ananda−Bhairavi in it (164).
He should meditate upon the Blissful Devi as in first bloom of youth, with a body rosy as the first gleam of
the rising Sun. The sweet nectar of Her smiles illumines Her face as beautiful as a full−blown lotus. Decked
with jewels, clad in beauteous coloured raiment delighting in dance and song, She with the lotus of her hands
makes the signs which confer blessings and dispel fears (165−166).
After thus meditating on Blissful Devi, let the worshipper thus meditate upon the Blissful Bhairava (167).
I meditate upon the Deva Who is white as camphor, Whose eyes are large and beautiful like lotuses, the lustre
of Whose body is adorned with celestial raiments and jewels, Who holds in His left hand the cup of nectar,
and in the right a ball of Shuddhi (168).
Having thus meditated upon Them both, and thinking of them in a state of union in the wine−jar, the worshipper should then worship Them therein. With Mantra, beginning with the Pranava and ending with Namah, the names of the Devata being placed between, and with perfume and flower, let him then sanctify the wine (169)
The Kula worshipper should sanctify the wine by repeating over it the Pashadi−trika−vija a hundred and eight times (170). When the Kali Age is in full sway, in the case of the householder whose mind is entirely engrossed with domestic desires, the three sweets should be substituted in the place of the first element of worship (wine) (171). Milk, sugar, and honey are the three sweets. They should be deemed to be the image of wine, and as such offered to the Deity (172). Those born in the Kali Age are by their nature weak in intellect, and their minds are distracted by lust. By reason of this they do not recognize the Shakti to be the image of the Deity (173). Therefore, O Parvati! for such as these let there be, in place of the last element of worship (sexual union), meditation upon the lotus−feet of the Devi and the inward recitation of their Ishta−mantra (174).
Therefore such of the elements of worship as have been obtained should be consecrated by the recitation over each of them of the same Mantra one hundred times (175). Let the worshipper, with closed eyes, meditate upon them as suffused by Brahman, then offer them to Kali, and, lastly, eat and drink the consecrated elements (176). O Gentle One! this is the Bhairavi−chakra, which is not revealed in the other Tantras. I have, however spoken before Thee of it. It is the essence of essences, and more excellent than the best (177). Parvati! In Bhairavi−chakra and Tattva−chakra the excellent worshipper should be wedded to his Shakti, according to the laws prescribed by Shiva (178). The Vira who without marriage worships by enjoyment of Shakti is, without doubt, guilty of the sin of going with another man's wife (179). When the Bhairavi−chakra
has been formed, the members thereof are like the best of the twice−born; but when the circle is broken, they revert again to their own respective castes (180). In this circle there is no distinction of caste nor impurity of food. The heroic worshippers in the circle are My image; there is no doubt of that (181). In the formation of the circle there is no rule as to time or place or question as to fitness. The necessary articles may be used by whomsoever they may have been brought (182). Food brought from a long distance, whether it be cooked or uncooked, whether brought by a Vira or a Pashu, becomes pure immediately it is brought within the circle (183).
While the circle is being formed, all dangers flee in confusion, awed by the Brahmanic lustre of its heroes (184). Upon the mere hearing that a Bhairavi circle has been formed at any place, fierce Pishachas, Guhyakas, Yakshas, and Vetalas depart afar off in fear (185). Into the circle come all the holy places, the great and holy places, and with reverence Indra and all the Immortals (186). Shiva! the place where a circle is formed is a great and holy place, more sacred than each and all the other holy places. Even the Thirty desire the excellent offerings made to Thee in this circle (187). Whatever the food be, whether cooked or uncooked,
and whether brought by a Mlechchha, Chandala, Kirata, or Huna, it becomes pure as soon as it is placed in the hand of a Vira (188). By the seeing of the circle and of the worshippers therein, who are but images of Myself, men infected with the taint of the Kali Age are liberated from the bonds of the life of a Pashu (189). When, however the Kali Age is in full sway, the circle should not be concealed. The Vira should at all places and at all times practise Kula rites and make Kula worship (190).
In the circle all distinction of caste, frivolous talk, levity, garrulity, spitting, and breaking wind should be avoided (191). Such as are cruel, mischievous, Pashu, sinful, atheists, blasphemers of Kula doctrine, and calumniators of the Kula Scriptures, should not be allowed into the circle (192). Even the Vira who, induced by affection, fear, or attachment, admits a Pashu into the circle falls from his Kula duty, and goes to hell (193). All who have sought refuge in the Kula Dharmma, whether Brahmamas, Kshatriyas, Vaishyas,
Shudras, or Samanyas, should ever be worshipped like Devas (194). He who, whilst in the circle, makes, from pride, distinctions of caste, descends to a terrible hell, even though he should have gone to the very end of the Vedanta (195). How within the circle can there be any fear of sin for Kaulas, who are good and pure of heart and who are manifestly the very image of Shiva? (196). Vipras and others who are followers of Shiva should, so long as they are within the circle, follow the ordinance of Shiva and the observances prescribed by Him (197).
Without the circle each should follow his own calling according to his caste and stage of life, and should discharge his duty as a man of the world (198). One Japa made by a devout man, when seated within the circle, bears the fruit attainable by the performance of a hundred Purashcharana and by Shavasana, Mundasana, and Chitasana (199). Who can describe the glory of the Bhairavi−chakra? Its formation, though but once only, frees of all sins (200). The man who for six months worships in such a circle will become a King: he who so worships for a year becomes the conqueror of death, and by the daily performance of such worship he attains to Nirvvana (201).
What is the need, O Kalika! of saying more? Know this for certain: that for the attainment of happiness in this or the next world there is only the Kula−dharmma, and no other (202). When the Kali Age is dominant and all religion is abandoned, even a Kaula merits hell by concealment of the Kula−dharmma (203).
I have spoken of the Bhairavi circle, which is the sole means of attaining enjoyment and final liberation. I will now speak to Thee, O Queen of the Kaulas! of the Tattva circle. Do Thou listen (204).
The Tattva circle is the king of all circles. It is also called the celestial circle. Only worshippers who have attained to a knowledge of Brahman may take part in it (205). Only those servants of the Brahman may take part in this circle who have attained to knowledge of Brahman, who are devoted to Brahman, pure of heart, tranquil, devoted to the good of all things, who are unaffected by the external world, who see no differences,
but to whom all things are the same, who are merciful, faithful to their vows, and who have realized the Brahman (206−207).
O Knower of the Supreme Soul! only those who, possessing the knowledge of the Real, look upon this moving and motionless Existence as one with Brahman, such men are privileged to take part in this circle (208). They who regard everything in the Tattva circle as Brahman, they alone, O Devi, are qualified to take part therein (209). In the formation of this circle there is no necessity for placing the wine−jar, no lengthy ritual. It can be formed everywhere in a spirit of devotion to Brahman (210). O Dearest One! the worshipper
of the Brahma−Mantra and a devout believer in Brahman should be the Lord of the circle, which he should form of other worshippers who know the Brahman (211). In a beautiful and clean place, pleasant to the worshippers, pure seats should be spread with beautiful carpets (212). There, O Shiva! the Lord of the circle should seat himself with the worshippers of Brahman, and have the elements of worship brought and placed in front of him (213). The Lord of the Circle should inwardly recite the Mantra, beginning with the Tara and ending with the Prana−vija, a hundred times, and then pronounce the following Mantra over the elements (214):
The act of offering is Brahman. The offering itself is Brahman. The Fire is Brahman. He by whom the offering is made is Brahman. By him who is absorbed in the worship of Brahman is unity with Brahman attained (215).
All the elements should be purified by the inward recitation of this Mantra seven or three times (216). Then, with the Brahma−Mantra, making an offering of the food and drink to the Supreme Soul, he should partake thereof with the other worshippers, knowers of the Brahman (217). O Great Queen! there is no distinction of caste in the Brahma circle, nor rule as to place or time or cup. The ignorant who, through want of care, make distinctions of birth or caste go upon the downward path (218−219). And therefore should those excellent worshippers, possessed of the knowledge that the Supreme Brahman pervades all things, perform the rites of the Tattva circle with every care for the attainment of religious merit, fulfilment of desire, wealth, and liberation (220).
Shri Devi said:
Lord! Thou hast spoken in full of the duties of the householder; it now behoves Thee kindly to speak of the
duties appropriate to the ascetic life (221).
Devi! the stage of life of an Avadhuta is in the Kali Age called Sannyasa. Now listen while I tell thee what should be done (222). When an adept in spiritual wisdom has acquired the knowledge of Brahman, and has ceased to care for the things of the world, he should seek refuge in the life of an ascetic (223). If, however, in order to adopt the life of a wandering mendicant, one abandons an old mother or father, infant children and a devoted wife, or helpless dependents, one goes to hell (224). All, whether Brahmana, Kshatriya, Vaishya, Shudra, or Samanya are equally entitled to take part in the purificatory ceremony of the Kula ascetic (225).
After the performance of all the duties of a householder, and after satisfying all dependents, one should go forth from his house indifferent, free from desires, with all his senses conquered (226). He who wishes thus to leave his house should call together his kinsmen and friends, his neighbours and men of his village, and
offer oblation with the Vyahritis, and then with the vital airs, prana, apana, samana, udana, vyana (249). For the destruction of the false belief that the body, whether gross or subtle, is the Atma, the Tattva−Homa should be performed, uttering the following words:
Earth, water, fire, air, ether, (then) scent, taste, vision, touch, sound, (then) speech, hands, feet, anus and organ of generation, (then) ears, skin, eyes, tongue, and smell, (then) manas, buddhi, ahangkara, and chitta, (and lastly) all the functions of the senses and of life (250−253).
He should then say:
"May they be purified;" (adding) "May I be like unto the universal Chaitanya united with Hring. May I be like the Light beyond and above Rajo−guna, and may I be free of the taint of ignorance" (254). Having consigned as oblations into the fire the twenty−four tattvas and the functions of the body, he who is now devoid of all action should consider his body as dead (255). Considering his body as dead and devoid of all function, and calling to mind the Supreme Brahman, let him take off his sacred thread (256). He, the possessor of divine knowledge, should take it from his shoulder, uttering the
Aing Kling Hangsa.
Holding it in his hand while he recites the three Vyahritis, ending with Svaha, let him throw it steeped in ghee into the fire (257). Having thus offered the sacred thread as an oblation to the fire, he should, whilst uttering the Kama Vija, cut off his crown−lock and take and place it in the ghee (258).
O Crown Lock! Daughter of Brahman! thou art an ascetic in the form of hair. I am now placing thee in the Purifying One. Depart, O Devi! I make obeisance to thee (259).
He should then, whilst uttering the Kama, Maya, Kurcha, and Astra Vijas, ending with the word Svaha, make the Homa sacrifice of that lock of hair in the well−sanctified fire (260). The Pitris, Devas, and Devarshis, as also all acts performed in the stages of life, reside in that lock and have it as their support (261). Therefore the man who renounces the crown−lock and sacred thread after the performance of the oblation becomes one with Brahman (262). The twice−born enter the stage of an ascetic by renunciation of the crown−lock and sacred thread, and the Shudras and Samanyas by the renunciation of the crown−lock only
(263). Then he whose crown−lock and sacred thread have been thus removed should make obeisance to the Guru, laying himself full length upon the ground. The Guru should then raise his disciple and say into his right ear: "0 wise one! thou art That." "Think within thyself that I am He and He is I. Free from all attachments and sense of self, do thou go as thou pleasest as moved thereto by thy nature" (264−265). The Guru, full of the knowledge of the Divine essence, should then, after removal of the jar and the fire, bow to the disciple, recognizing in him his own very self (266), and say: "O Thou whose form is this Universe! I bow to Thee and to myself. Thou art ÔThat' and ÔThat' is Thou. Again I bow to thee." (267).
The worshippers of the Brahma−Mantra, possessed of divine knowledge, who have conquered themselves, attain the stage of an ascetic by cutting off the crown−lock with their own Mantra (268). What need is there for those purified by divine knowledge of sacrificial or funeral rites or ritual worship? For they, acting as they please, are never guilty of any fault (269). The disciple, image of the absence of all contraries, desireless, and of tranquil mind, may, as he pleases, roam the earth, the visible image of Brahman (270). He will think of everything, from Brahma to a blade of grass, as the image of the existent one, and, oblivious of his own name and form, he will meditate upon the Supreme Soul in himself (271). Homeless, merciful, fearless, devoid of attachment claiming nothing as his own, devoid of egoism, the ascetic will move about the earth (272). He is free of all prohibitions. He shall not strive to attain what he has not, nor to protect what he has. He knows himself. He is equally unaffected by either joy or sorrow. He is calm, the conqueror of himself, and free from all desires (273).
His soul is untroubled even in sorrow, desireless even in prosperity. He is ever joyful, pure, calm, indifferent and unperturbed. He will hurt no living thing, but will be ever devoted to the good of all being. He is free from anger and fear, with his senses under contro1 and without desire. He strives not for the preservation of his body. He is not obsessed by any longing (274−275). He will be free from grief and resentment, equal to friend and foe, patient in the endurance of cold and heat, and to him both honour and disgrace are one and the same (276). He is the same in good or evil fortune, pleased with whatsoever, without effort, he may obtain. He is beyond the three attributes, of unconditioned mind free of covetousness, and (wealth) he will hoard not (277). He will be happy in the knowledge that, as the unreal universe exists dependent upon the Truth, so does the body depend upon the soul (278). He attains liberation by the realization that the soul is completely detached from the organs of sense, and is the witness of that which is done (279).
The ascetic should not accept any metal, and should avoid calumny, untruth, jealousy, all play with woman, and all discharge of seed (280). He should regard with an equal eye worms, men, and Devas. The religious mendicant should know that in everything he does, in that is Brahman (281). He should eat without making any distinction of place, time, person, or vessel, and whether from the hand of a Vipra or Chandala, or from any other person whatsoever (282). The ascetic, thouugh passing his time as he pleases, should study the Scriptures relating to the Soul and in meditation upon the nature of That (283). The corpse of an ascetic should on no account be cremated. It should be worshipped with scents and flowers, and then either buried or sunk into water (284). O Devi! the inclination of those men who have not attained union with the Supreme Soul and who ever seek after enjoyment, is by nature turned towards the path of action (285).
They remain attached to the practice of meditation, ritual worship, and recitation. Let them who are strong in their faith therein know that to be the best for them (286). It is on account of them that I have spoken of various rites for the purification of the heart, and have with the same object devised many names and forms (287). O Devi! without knowledge of the Brahman and the abandonment of all ritual worship, man cannot attain emancipation even though he performed countless such acts of worship (288). The householder should consider the Kula ascetic, possessed of divine knowledge, to be the visible Narayana in the form of man, and should worship Him as such (289). By the mere sight of one who has subdued his passions a man is freed of all his sins, and earns that merit which he obtains by journeying to places of pilgrimage, the giving of alms, and the performance of all vows, penances, and sacrifices (290)
End of the Eighth Joyful Message, entitled "The Dharmma and Customs of the Castes and Ashramas."
Chapter 9 − The Ten Kinds of Purificatory Rites (Sangskara)
THE Adorable Sadashiva said:
O Virtuous One! I have spoken to Thee of the custom and religious duties appropriate to the different castes and stages of life. Do thou now listen whilst I tell Thee of the purificatory rites of the different castes (1). Without such rites, O Devi! the body is not purified, and he who is not purified may not perform the ceremonies relating to the Devas and the Pitris (2). Therefore it is that men of every caste, commencing with the Vipras, who desire their welfare in this life and hereafter, should, in all things and with care, perform the purificatory rites which have been ordained for their respective castes (3).
The ten purificatory ceremonies are those relating to conception, pregnancy, and birth of the child; the giving of its name, its first view of the sun, its first eating of rice, tonsure, investiture, and marriage (4).
The Shudras and mixed castes have no sacred thread, and but nine purificatory ceremonies; for the twice−born classes there are ten (5). O Beautiful Lady! all observances, whether they be obligatory, occasional, or voluntary, should be performed according to the injunctions of Shambhu (6). O Dearest One! I have already, in My form of Brahma, spoken of the rules appropriate to the purificatory and other observances (7), and of the Mantras appropriate to the various purificatory and other observances, according to the differences in caste (8).
In the Satya, Treta, and Dvapara Ages, the Mantras, O Kalika! were in their application preceded by the Pranava (9); but in the Kali Age, O Supreme Devi! the decree of Shangkara is that man do perform all rites with the aid of the same Mantras, but preceded by the Maya Vija (10). All Mantras in the Nigamas, Agamas, Tantras, Sanghitas and Vedas, have been spoken by Me. Their employment, however, varies according to the Ages (11). For the benefit of men of the Kali Age, men bereft of energy and dependent for existence on the food they eat, the Kula doctrine, O Auspicious One! is given (12).
I will now speak to Thee in brief of the purificatory and other rites, suitable for the weak men of the Kali Age, whose minds are incapable of continued effort (13). Kushandika precedes all auspicious ceremonies. I shall, therefore, O Adored of the Devas! speak firstly of it. Do Thou listen (14). In a clean and pleasant spot, free from husks and charcoal, let the wise one make a square, the sides of which are of one cubit's length (15). Then draw in it three lines from the West to East (of the square). Let him then sprinkle water over them, uttering the Kurcha Vija the while. Then Fire should be brought to the accompaniment of the Vahni Vija (16). The Fire, when so brought, should be placed by the side of the square, the worshipper breathing the Vagbhava Vija (17). Then, taking up a piece of burning wood with the right hand from the Fire, he should put it aside as the share of the Rakshasas, saying:
Hring, Salutation to the raw−meat eaters: Svaha (18).
The worshipper, lifting up the consecrated Fire with both hands, should place it in front of him on the three lines (above mentioned), inwardly reciting the while the Maya Vija before the Vyahritis (19). Grass and wood should then be thrown upon the Fire to make it blaze, and two pieces of wood should be smeared with ghee and offered as an oblation to it. Thereafter Fire should be named according to the object of worship, and then meditated upon as follows (20):
Ruddily effulgent like the young Sun, with seven tongues and two crowned heads of matted hair, seated on a
goat, whose weapon is Shakti. (21)
Having so meditated upon the Carrier of oblations, He should be thus invoked with joined palms (22).
Hring, come, O Carrier of Oblations to all the Immortals, come! Come with the Rishis and Thy followers, and protect the sacrifice. I make obeisance to Thee. Svaha (23).
Having thus invoked Him, the worshipper should say, "0 Fire! this is Thy seat," and then worship him, the Seven−tongued, with appropriate offerings (24). The seven licking Tongues of Fire are: Kali, Karali, Mano−java, Sulohita, Su−dhumra−varna, Sphulingini, and Vishva−nirupini (25). Then, O Great Devi! the sides of the Fire should be thrice sprinkled with water from the hand, beginning from the East and ending at the North (26). Then the sides of the Fire, from the South to the North, should be thrice sprinkled with water,
and following that the articles of sacrifice should be thrice sprinkled (27). Then spread kusha grass on the sides of the square, beginning with the East and ending with the North. The ends of the blades of grass on the North should be turned towards the North, and the rest of the grass should be placed with its ends towards the East (28). The worshipper should then proceed to the seat placed for Brahma, keeping the Fire on his right, and, picking up with his left thumb and little finger a blade of kusha grass from the seat of Brahma, should throw it along with the remaining blades of kusha grass on the South side of the fire, uttering the
"Hring, Destroy the abode of the enemy" (29−30).
(The performer of the sacrifice should then say to Brahma:) " O Brahman, Lord of Sacrifices, be thou seated here. This seat is made for thee." The Brahma, saying "I sit," should then sit down, with his face turned towards the North (31). After worshipping Brahma with scent, flowers, and the other articles of worship, let him be supplicated thus (32):
O Lord of Sacrifices! protect the sacrifice.O Brihaspati! protect this sacrifice. Protect me also, the performer of this sacrifice.O Witness of all acts! I bow to Thee (33).
Brahma should then say, "I protect," and if there is no person representing Brahma, then the performer of the sacrifice should, for the success of the sacrifice, make an image with darbha grass of the Vipra, and himself say this (34). The worshipper should then invoke Brahma, saying, "0 Brahman, come here, come here!" and, after doing honour to him by offering water for washing his feet and the like, let him supplicate him, saying, "So long as this sacrifice be not concluded, do Thou deign to remain here," and then make obeisance to him (35). He should then sprinkle the space between the North−East corner of the fire and the seat of Brahma
three times with water taken in his hand, and should thereafter sprinkle the fire also three times, and then, returning the way he went, take his own seat. Let him then spread on the North side of the square some darbha grass, with the ends of the blades towards the North (36−37). He should then place thereon the articles necessary for the sacrifice, such as the vessel (filled with water) for sprinkling, and the vesse1 containing ghee, sacrificial fuel, and kusha grass. He should also place the sacrificial ladle and spoon on the darbha grass, and purify them by sprinkling water over them, and then, regarding them with a celestial gaze, uttering the
Hrang Hring Hrung (38−39).
Then, with his right knee touching the ground, let him put ghee into the spoon with the ladle, and, with desire for his own well−being, Jet him offer three oblations, saying the
Taking again ghee in the same way, and meditating upon Prajapati, oblations should be offered with ghee streaked across the fire from the corner of Agni to that of Vayu (41). Taking ghee again and meditating on Indra, let him offer oblations from the corner of Nairrita to that of Ishana (42). O Devi! oblations should thereafter be offered to the North, the South, and to the middle of the fire, to Agni, Soma, and to Agni and Soma together (43). Upon that three oblations should be offered, uttering the
Hring salutation to Agni,
Hring salutation to Soma,
Hring salutation to both Agni and Soma,
respectively. Having performed these (preliminary) rites, the wise one should proceed to that prescribed for the Homa sacrifice, which is to be performed (44). The offering of oblations (as above described), commencing with the three offerings made to Vishnu and ending with the offering to Agni and Soma, is called Dhara Homa (45).
When making any offering, both the Deva, to which the same is being made, and the thing offered should be mentioned, and upon the conclusion of the principal rite he should perform the Svishti−krit Homa (46). O Beautiful One! in the Kali Age there is no Prayashchitta Homa. The object thereof is attained by Svishti−krit and Vyahriti Homas (47). O Devi! (for Svishti−krit Homa.) ghee should be taken in manner above mentioned, and, whilst mentally reciting the name of Brahma, oblation should be offered with the following:
Hring, O Deva of the Devas! do Thou make faultless any shortcomings that there may be in this rite, and anything done needlessly, whether by negligence or mistake. Svaha (48−49). Then oblation should be offered to Fire, thus:
Hring, O Fire! Thou art the Purificator of all things. Thou makest all sacrifices propitious, and art the Lord of all. Thou art the Witness of all sacrificial rites, and the Insurer of their success. Do Thou fulfil all my desires (50).
The sacrificing priest, having thus concluded the Svishti−krit Homa, should thus (pray to the Supreme Brahman):
O Supreme Brahman! O Omnipresent One! for the removal of the effects of whatsoever has been improperly
done in this sacrifice, and for the success of the sacrifice, I am making this Vyahriti Homa.
Saying this, he should offer three oblations with the three
Hring Bhuvah Svaha,
Hring Svah Svaha.
Thereafter offering one more oblation with the
Hring Bhuh, Bhuvah, Svah Svaha,
the wise priest should, jointly with the giver of the sacrifice, offer the complete oblation (51−53). If the latter has performed the sacrifice without a priest, he should offer the oblation himself. This is the rule in Abhisheka and other observances (54). The Mantra for the complete oblation is
Hring, O Lord of Sacrifice! may this Sacrifice of mine be complete. May all the Devatas of sacrifices be pleased and grant that which is desired. Svaha (55).
The wise one should then, with the giver of the sacrifice, stand up, and, with a well−controlled mind, offer oblations with fruit and pan leaves, uttering the while the aforesaid Mantra (56).
The learned one should, after offering the complete oblation, perform Shanti−karma. Taking water from the sprinkling vessel, he should with kusha grass sprinkle it over the heads of the persons present (57), reciting the
May the water be friendly to me, may water be like a medicament to me, may water preserve me always; water is Narayana Himself (58). Do thou, O water! grant me happiness and my earthly desires, and so forth. Having said this, and sprinkled water over the heads of those present, throw a few drops on the ground, saying (59):
To those who are ever hostile to me, and to those to whom we are ever hostile, may water be their enemy and engulf them (60).
Sprinkling a few drops of water in the North−East corner to the accompaniment of the above−mentioned Mantra, the kusha grass should be put away, and supplication should be made to the Carrier of oblations as follows (61):
O Carrier of Oblations! do Thou grant unto me understanding, knowledge, strength, intelligence, wisdom, faith, fame, fortune, health, energy, and long life (62).
Having thus prayed to Fire, he should, O Shiva! be bidden to depart with the following (63):
Sacrifice! do thou depart to the Lord of Sacrifice.
Fire! do thou depart to the Sacrifice itself.
Lord of Sacrifice! do Thou depart to Thine own place and fulfil my desires (64).
Then saying, "Fire, forgive me," the Fire should be moved to the South by pouring oblations of curd on the North of Fire (65). Then the worshipper should give a present to Brahma, and, after bowing to him respectfully, bid him go, and, with the ashes adhering to the ladle, the officiating priest should then make a mark on his own forehead and on that of the giver of the sacrifice, uttering the
Mantra
Hring, Kling,
do thou bring peace; mayest thou cause prosperity (66−67). By the grace of Indra, of Agni, of
the Maruts, Brahma, the Vasus, the Rudras, and Praja−pati, may there be peace, may there be prosperity.
Whilst saying this Mantra, he should place a flower on his own head. Thereafter the giver of the sacrifice
should, as his means allow, offer presents for the success of the sacrifice and for the Kushandika rite (68−69).
I have spoken to Thee, O Devi! of Kushandika, which is the groundwork of all auspicious ceremonies, and
which all Kula worshippers should with care perform at the commencement thereof (70).
O Auspicious One! I will now speak to Thee of Charu−karma, in order to insure the ritual success in those families in which the cooking of charu is a traditional practice in the performance of all rites (71). The pot for cooking charu should be made of either copper or mud (72). In the first place, the articles should be consecrated according to the rules prescribed in Kushandika, and then the pot of charu should be placed in front of the worshipper (73). After careful examination to see that it is without holes and unbroken, a blade of kusha grass of the length of a pradesha should be put in the pot (74). The rice should be placed near the
square and then, O Adored of the Devas! the names of such of the Devas as are to be worshipped in each particular ceremony should be uttered in the dative case, followed by the words "to please Thee," and then "I take," "I place it in the pot," and "I put water into it," and put four handfuls of rice in the name of each Deva. He should then take the rice, put it in the pot, and pour water over it (75−77). O Virtuous One! milk and
sugar should be added thereto, as is done in cooking. The whole should then be well and carefully cooked over the consecrated fire (78). And when he is satisfied that it is well cooked and soft, the sacrificial ladle, filled with ghee, should be let into it (79). Thereafter placing the pot on kusha grass on the northern side of the Fire, and adding ghee to the charu three times, the pot should be covered with blades of kusha grass (80). Then, putting a little ghee into the sacrificial spoon, a little charu should be taken from the pot. With it Janu
Homa is done (81). Then, after doing Dhara Homa, oblations should be made with the Mantras of the Devas, who are directed to be worshipped in the principal rite (82). Completing the principal Homa after performance of Svishti−krit Homa, expiatory Homa should be performed, and the rite thus completed (83). In the sacramental and consecratory ritual this is the method to be observed. In all auspicious ceremonies it should be followed for the complete success thereof (84).
Now,O Mahamaya! I will speak of Garbhadhana and other rites. I will speak of them in their order, beginning with Ritusangskara. Do Thou listen (85).
After performing his daily duties and purifying himself, (the priest) should worship the five deitiesBrahma, Durga, Ganesha, the Grahas, and the Dikpalas (86). They should be worshipped in the jars on the East side of the square, and then the sixteen Matrikasnamely, Gauri and othersshould be worshipped in their order (87). The sixteen Matrikas are Gauri, Padma, Shachi, Medha, Savitri, Vijaya, Jaya, Deva−sena, Svadha, Svaha, Shanti, Pushti, Dhriti, Kshama, the worshipper's own tutelary Devata, and the family Devata (88).
May the Mothers that cause the joy of the Devas come and bring all success to weddings, vratas, and yajnas. May they come upon their respective carriers, and in all the fulness of their power, in their benign aspect, and add to the glory of this festival (89−90).
Having thus invoked the Mothers and worshipped them to the best of his powers, the priest should make five or seven marks with vermilion and sandal paste on the wall, at the height of his navel, and within the space of a pradesha (91).
The wise one should then, whilst breathing the three VijasKling, Hring, and Shringpour an unbroken stream of ghee from each of the said marks, and there worship the Deva Vasu (92). The wise man, having thus made the Vasu−dhara according to the directions which I have given, and having made the square and placed the Fire thereupon, and consecrated the articles requisite for Homa, should then cook the excellent charu (93). Charu which is cooked in this (Ritu−sangskara) is called Prajapatya, and the name of this Fire is Vayu. After concluding Dhara Homa, the rite of Ritu−sangs−kara should be begun (94). Three oblations of charu should be offered with the
Hring. salutation to Prajapati. Svaha.
The one oblation should be offered with the following (95):
May Vishnu grant the power to conceive. May Tvashta give the form. May Prajapati sprinkle it, and may Dhata give the power to bear (96).
This oblation should be made with either ghee or charu, or with ghee and charu, and should be offered meditating upon the Sun, Vishnu, and Prajapati (97).
Mantra
May Sinibali
give support to thy womb, may Sarasvati give support to thy womb, may the two Ashvins, who
wear garlands of lotuses, give support to thy womb (98).
Meditating upon the Devis Sinibali and Sarasvati and the two Ashvins, excellent oblations should be offered with the above Mantra, followed by Svaha (99). Then oblation should be offered to the sanctified Fire, meditating upon Surya and Vishnu with the
Kling, String, Hring, Shring, Hung, grant conception to her, who desires a son: Svaha (100). Then, in the name of Vishnu, oblations should be offered with the following:
As this extended Earth ever carries a full womb, do thou likewise carry for ten months until delivery. Svaha (101).
Meditating upon the Supreme Vishnu, let a little more ghee be thrown into the Fire with the following:
Vishnu! do Thou in Thy excellent form put into this woman an excellent son: Svaha (102). And, uttering the following
Kling, Hring, Kling, Hring, String, Hring, Kling, Hring,
let the husband touch his wife's head (103). Then the husband, surrounded by a few married women having sons, should place both hands on the head of his wife, and, after meditating on Vishnu, Durga, Vidhi and Surya, place three fruits on the cloth of her lap. Thereupon he should bring the ceremony to a close by making Svishti−krit oblations and expiatory rites (104−105). Or the wife and husband may be purified by worshipping Gauri and Shangkara in the evening, and by giving oblations to Sun (106).
I have now spoken of Ritu−sangskara. Now listen to that relating to Garbhadhana (107). On the same night, or on some night having a date of an even number, after the ceremony, the husband should enter the room with his wife, and, meditating on Prajapati, should touch his wife and say:
Hring, O Bed! be thou propitious for the begetting of a good offspring of us two (108−109). He should then with the wife get on the bed, and there sit with his face towards the East or the North. Then, looking at his wife, let him embrace her with his left arm, and, placing his right hand over her head, let him make japa of the Mantra on the different parts of her body (as follows) (110): Let him make japa over the
head of the Kama Vija a hundred times; over her chin of the Vagbhava Vija a hundred times; over the throat of the Rama Vija twenty times; and the same Vija a hundred times over each of her two breasts (111). He should then recite the Maya Vija ten times over her heart, and twenty−five times over her navel. Next let him place his hand on her member, and recite jointly the Kama and Vagbhava Vijas a hundred and eight times, and let him similarly recite the same Vijas over his own member a hundred and eight times; and then, saying the Vija "Hring," let him part the lips of her member, and let him go into her with the object of begetting a child (112−113). The husband should, at the time of the spending of his seed, meditate on Brahma, and, discharging it below the navel into the Raktikanadi in the Chitkunda, he should at the same time recite the following (114, 115):
As the Earth is pregnant of Fire, as the Heaven is pregnant of Indra, as the Points of the compass are pregnant of the Air they contain, so do thou also become pregnant (by this my seed) (116).
If the wife then, or at a subsequent period, conceive, the householder, O Maheshvari! should perform in the third month after conception the Pungsavana rite (117). After the performance of his daily duties, the husband should worship the five Devas and the heavenly Mothers, Gauri and others, and should make the Vasu−dhara (118).
The wise one should then perform Briddhi Shraddha, and, as aforementioned, the ceremonies up to Dhara−Homa, and then proceed to the Pungsavana rites (119). The charu prepared for Pungsavana is called "Prajapatya," and the fire is called Chandra (120). One grain of barley and two Masha beans should be put into curd made from cow's milk, and this should be given to the wife to drink, and, whilst she is drinking it, she should be asked three times: "What is that thou art drinking,O gentle one?" (121). The wife should make answer: "Hring, I am drinking that which will cause me to bear a son." In this manner the wife should drink three mouthfuls of the curd (122). The wife should then be led by women whose husbands and children are living to the place of sacrifice, and the husband should there seat her on his left and proceed to perform Charu−Homa (123).
Taking a little charu as aforementioned, and uttering the Maya Vija and the Kurcha Vija, he should offer it as oblation, with the following:
Do thou destroy, do thou destroy all these Bhutas, Pretas, Pishachas, and Vetalas, who are inimical to conception and destroyers of the child in the womb, and of the young. Do thou protect (the child in) the womb, do thou protect (the child in) the womb (124−125).
Whilst reciting the above Mantra, meditate upon Fire, as Raksko−ghna, and on Rudra and Prajapati, and then offer twelve oblations (126).
He should then offer five oblations with the
Hring, Salutation to Chandra. Svaha.
And then, touching his wife's heart, breathe inwardly the Vijas Hring and Shring one hundred times (127). He should then perform Svishti−krit Homa and Prayash−chitta, and complete the ceremony. Panchamrita should
be given in the fifth month of pregnancy 128). Sugar, honey, milk, ghee, and curd in equal quantities make Panchamrita. It is needful for the purification of the body (129). Breathing the Vijas Aing, Kling, Shring, Hring, Hung, and Lang, five times over each of the five ingredients, the husband, after mixing them together, should cause his wife to eat it (130). Then, in the sixth or eighth month, the Simantonnayana rite should be performed. It may, however, be performed any time before the child is born (131). The wise one should, after performing the rites as aforementioned, do Dhara−Homa, and sit with his wife on a seat, and offer three oblations to Vishnu, Surya, and Brahma, saying:
To Vishnu Svaha, to the Effulgent One Svaha, to Brahma Svaha (132).
Then, meditating on Chandra, let him offer seven oblations to Soma into Fire under his name of Shiva (133). Then, O Shiva! he should meditate upon the Ashwins, Vasava, Vishnu, Shiva, Durga, Prajapati and offer five oblations to each of them (134). The husband should after that take a gold comb, and comb back the hair on each side of the head and tie it up with the chignon (135). He should, whilst so combing the hair, meditate upon Shiva, Vishnu. and Brahma, and pronounce the Maya Vija (136) and the
O Wife! thou auspicious and fortunate one, thou of auspicious vows! do thou in the tenth month, by the grace of Vishva−karma, be safely delivered of a good child. May thou live long and happy. This comb, may it give thee strength and prosperity!
Saying this Mantra, the ceremony should be completed with Svishti−krit Homa and other rites (137−138). Immediately after the birth of the son the wise one should look upon his face and present him with a piece of gold, and then in another room perform Dhara Homa in the manner already described (139). He should then offer five oblations to Agni, Indra, Prajapati, the Vishva−devas, and Brahma (140).
The father should thereafter mix equal quantities of honey and ghee in a bell−metal cup, and, breathing the Vagbhava Vija over it a hundred times, make the child swallow it (141). It should be put into the child's mouth with the fourth finger of the right hand, with the following:
Child, may thy life, vitality, strength, and intelligence ever increase (142).
After performing this rite for the longevity of the child, the father should give him a secret name, by which at the time of the investiture with the sacred thread he should be called (143). The father should then finish the Jata−karma by the performance of the usual expiatory and other rites, and then the midwife should with firmness cut the umbilical cord (144). The period of uncleanliness commences only after the cord is cut;
therefore all rites relating to the Devas and the Pitris should be performed before the cord is cut (145). If a daughter is born, all the acts as above indicated are to be performed, but the Mantras are not to be said. In the sixth or eighth month the boy should be given the name by which he is usually known (146). At the time of naming of the child the mother should, after bathing him and dressing him in two pieces of fine cloth, come to and place him by the side of her husband, with his face towards the East (147). The father should thereupon sprinkle the head of the child with water taken up upon blades of kusha grass and gold, saying at the time the following:
May Jahnavi, Yamuna, Reva, the holy Sarasvati, Narmada, Varada, Kunti, the Oceans and Tanks, Lakesall
these bathe thee for the attainment of Dharmma, Kama, and Artha (149).
O Waters! thou art the Pranava, and thou givest all happiness. Do thou therefore provide for us food in (this) world, and do thou also enable us to see the Supreme and Beautiful (Para−brahman). Water! thou art not different from the Pranava. Grant that we may enjoy in this world thy most beneficent essence. Your wishes arise of themselves spontaneously like those of mothers. Water! thou art the very form of Pranava. We go to enjoy to our fill that essence of thine by which thou satisfieth (this Universe). May thou bring us enjoyment therein (150−152).
The wise one should sprinkle water over the child, with the three preceding Mantras, and then, as aforesaid, consecrate the fire and perform the rites leading up to Dhara Homa in the manner already described, and then should offer five oblations (153). He should make the oblation to Agni, then to Vasava, then to Prajapati, then to the Vishva−Devas, and then to Yahni under his name of Parthiva (154).
Then, taking the son in his lap, the prudent father should speak into his right ear an auspicious nameone that is short, and that can easily be pronounced (155). After whispering the name three times into the son's ear, he should inform the Brahmanas who are present of it, and then conclude the ceremony with Svishtikrit Homa and the other concluding rites (156).
For a daughter there is no Nishkramana, nor is Vriddhi Shraddha necessary. The wise man performs the naming, the giving of the first rice, and tonsure of a daughter without any Mantra (157). In the fourth or sixth month after birth the Nishkramana Sangskara ceremony of the son should be performed (158).
After performing his daily duties, the father should, after bathing, worship Ganesha, and then bathe and adorn his son with clothes and jewels, and, placing him in front of himself, pronounce the following (159):
Brahma, Vishnu, Shiva, Durga, Ganesha, Bhaskara, Indra, Vayu, Kuvera, Varuna, Agni, and Brihaspati, may They always be propitious to this child, and may They always protect him throughout his going forth from the house (160).
Having said this, he should take the child in his arms, and, preceded by vocal and instrumental music, and surrounded by his rejoicing kinsmen, take the son out of the house (161). Going a little distance, he should show the Sun to the child, with the following (162):
Ong, yonder is the Eye (of Heaven) who excels even Shukra in his effulgence, who is beneficent even to the Devas. May we see him a hundred years. May we live a hundred years (163).
Having shown the Sun to his child, the father should return to his own house, and, after making offering to the Sun, feast his kinsmen (164). O Shiva! in the sixth or eighth month either the father's brother or the father himself should give the first rice to the child (165). After worshipping the Devas and purifying fire as aforementioned, and duly performing the ceremonies leading to Dhara Homa, the father should make five
oblations to Fire, under his name of Shuchi, to each of the following Devas: He should make the oblations first to Agni, next to Vasava, after him to Prajapati, then to the Vishva−devas, and then the fifth ahuti to Brahma (166−168). He should then meditate upon the Devi Annada, and, after giving Her five oblations in Fire, place the son, adorned with clothes and jewels, in his lap, and give him payasa, either in the same or in another room (169). The payasa should be put into the child's mouth five times, uttering the Mantras for making oblations to the five vital airs; and after that a little rice and curry should be put into the child's mouth (170). The ceremony should be brought to a close by the blowing of conches and horns and other music, and by performing the concluding expiatory rite.
I have done speaking of the rice−eating ceremony. I shall now speak of the tonsure ceremony. Do Thou listen (171).
In the third or fifth year, according to the custom in the family, the tonsure of the boy should be performed for the success of the sacramental rites of the boy (172). The wise father should, after concluding the preliminary rites leading up to Dhara Homa, place on the north side of the Fire, called Satya, a mud platter filled with cow−dung, tila−seeds, and wheat, also a little lukewarm water and a keen−edged razor (173−174). The father should place the son on his mother's lap, the mother sitting on her husband's left, and, after breathing the Varuna Vija ten times over the water, rub the hair of the boy's head with lukewarm water. He should then tie the hair with two blades of kusha grass into a knot, uttering meanwhile the Maya Vija
(175−176). Then, saying the Maya and Lakshmi Vijas three times, he should cut off the knot with the steel razor and place it in the hands of the child's mother (177). The boy's mother should then take it with both hands and place it in the platter containing the cow−dung, and the father should then say to the barber: "Barber, do thou at thine ease proceed with the shaving of the boy's hair, Svaha." Then, looking at the barber, he should make three oblations to Prajapati, into Vahni, under his name of Satya (178−179). After the boy has been shaved by the barber he should be bathed and adorned with clothes and jewels, and placed near the fire on the left of his mother, and the father should, after performance of Svishti−krit Homa and the expiatory rites, offer the complete oblation (180−181). Then, uttering the following:
Hring, O Child! may the omnipresent Creator of the Universe grant thee well−being, he should pierce the ears of the boy with gold or silver needles (182). He should then sprinkle the child with water, uttering the
O Water! thou art, etc. (aforementioned);
and, after performing Shanti Karma and other rites, and making presents, bring the ceremony to a close (183). The sacramental rites from Garbhadhana to Chudakarana are common to all castes. But for Shudras and Samanyas they must be performed without Mantras (184).
In the case of the birth of a daughter all castes are to perform the rites without Mantras. In the case of a daughter there is no Nishkramana (185).
I will now speak of the Sacred Thread Ceremony of the twice−born classes, by which the twice−born become qualified for performing rites relating to the Devas and Pitris (186).
In the eighth year from conception, or the eighth year after birth, the boy should be invested with the sacred thread. After the sixteenth year the son should not be invested, and one so invested is disqualified for all rites (187).
The learned man should, after finishing his daily duties, worship the five Devas, as also the Matrikas, Gauri, and others, and make the Vasudhara (188). He should thereafter perform Briddhi Shraddha for the satisfaction of the Devas and Pitris, and perform the rites, ending with Dhara Homa, as directed in the performance of Kushandika (189).
The boy should be given a little to eat; then his head, with the exception of the crown lock, should be shaved, and after that he should be well bathed and decked with jewels and silken clothes (190). The boy should then be taken to the Chhaya−mandapa, near Fire, under his name of Samudbhava, and there made to sit on a clean seat to the left (of his father or Guru) (191). The Guru should say: "My son, dost thou adopt Brahma−charyya?" The disciple should say respectfully: "I do adopt it" (192). The Preceptor should then with a cheerful mind give two pieces of Kashaya cloth for the long life and strength of mind of the gentle boy (193). Then when the boy has put on the Kashaya cloth, he should, without speaking, give him a knotted girdle made of three strings of munja or kusha grass (194). On that the boy should say, "Hring, may this auspicious girdle prove propitious"; and, saying this, and putting it round his waist, let him sit in silence before the Guru (195).
This sacrificial thread is very sacred; Brihaspati of old wore it. Do thou wear this excellent white sacrificial thread which contributes to prolong life. May it be for thee strength and courage (196).
With this Mantra the boy should be given a sacrificial thread made of the skin of the black buck, as also a staff made of bamboo, or a branch of Khadira, Palasha, or Kshira trees (197). When the boy has put the sacred thread round his neck and holds the staff in his hand, the Guru should three times recite the
"O Water! thou art," etc. (aforementioned),
preceded and followed by Hring, and should sprinkle the boy with water taken with kusha grass, and fill the joined palms of the latter with water (198). After the boy has offered the water to Suryya, the Guru should show the boy the Sun, and recite the
"Yonder is the Sun," etc. (aforementioned) (199).
After the boy has viewed the Sun, the Guru should address him as follows: "My Son! place thy mind on my observances. I bestow upon thee my disposition. Do thou follow the observances with an undivided mind. May my word contribute to thy well−being" (200). After saying this, the Guru, touching the boy's heart, should ask, "My Son! what is thy name?" and the boy should make reply: " . . . Sharmma, I bow to thee" (201). And to the question of the Guru, "Whose Brahma−chari art thou?" the disciple will reverently answer: "I am thy Brahma−chari" (202). The Guru should thereupon say: "Thou art the Brahma−chari of Indra, and Fire is thy Guru." Saying this, the good Guru should consign him to the protection of the Devas (203). "My Son! I give thee to Prajapati, to Savitri, to Varuna, to Prithivi, to the Vishva−devas, and to all the Devas. May
they all ever protect thee" (204).
The boy should thereafter go round the sacrificial fire and the preceptor, keeping both upon his right, and then resume his own seat (205). The Guru, O Beloved! should then, with his disciple touching him, offer five oblations to Five Devas (206)namely, Prajapati, Shukra, Vishnu, Brahma, and Shiva (207). When the oblations are offered into Fire, under his name of Samud−bhava, the names of each of the Devas should be pronounced in the dative, preceded by Hring and followed by Svaha. Where there is no Mantra mentioned, this method is to be followed in all cases (208). After this, oblation should be offered to Durga, Mahalakshmi,
Sundari, Bhuvaneshvari, Indra, and the other nine regents of the quarters, and Bhaskara and the eight planets (209). The name of each of these should be mentioned whilst the offering of oblations is made. The wise Guru should then cover the boy with cloth, and ask him, who is desirous of attaining Brahma−charyya: "What is the ashrama thou desirest, my son! and what is thy heart's desire?" (210). The disciple should thereupon hold the feet of the Preceptor, and, with a reverent mind, say: "First instruct me in Divine Knowledge, and then in that of the householder" (211).
O Shiva! when the disciple in this manner has thus beseeched his Guru, the latter should three times whisper into his disciple's right ear the Pranava, which contains all the Mantras in itself, and should also utter the three Vyahritis, as also the Savitri (212). Sadashiva is its Rishi, the verse is Trishtup, the presiding Deva is Savitri, and its object is the attainment of final liberation (213). The Gayatri Mantra is:
Ong, let us contemplate the wonderful Spirit of the Divine Creator. May He direct our understanding, Ong. The Guru should then explain the meaning of the Gayatri (214−215). By the Tara, which contains the lettersi.e., A, U, and Mthe Paresh is meant. He Who is the Protector, Destroyer, and Creator. He is the Deva Who is above Prakriti (106).
This Deva is the Spirit of the three worlds, containing in Himself the three qualities. By the three Vyahritis, therefore, the all−pervading Brahman is expressed (217). He Who is expressed by the Pranava and the Vyahritis is also known by the Savitri. Let us meditate upon the sublime, all−pervading eternal Truth, the great immanent and lustrous energy, adored by the self−controlled; Savita, effulgent and omnipresent One, Whose manifested form the world is, the Creator. May Bharga, Who witnesseth all, and is the Lord of all, direct and engage our mind, intelligence, and senses towards those acts, which lead to the attainment of Dharmma, Artha, Kama, and Moksha (218−220).
O Devi! the excellent Guru, having thus instructed the disciple, and explained to him the Divine Wisdom, should direct him in the duties of a householder (221). "My Son! do thou now discard the garments of a Brahmachari, and honour the Devas and Pitris according to the way revealed by Shambhu" (222). Thy body is sanctified by the instructions thou hast received in Divine Wisdom. Do thou, now that thou hast reached the stage of a householder, engage thyself in thy duties appropriate to that mode of life (223). Put on two sacred threads, two good pieces of cloth, jewels, shoes, umbrella, fragrant garland, and paste (224). The disciple should then take off his Kashaya cloth and his sacred thread of black−buck skin and his girdle, and give them and his staff, begging−bowl, and also what has been received by him in the shape of customary alms, to his Guru.
He should then put on two sacred threads and two fine cloths, and wear a garland of fragrant fiowers, and perfume himself, and thereafter sit in silence near the Guru, who should address him as follows (225−227): "Conquer the senses, be truthful and devoted to the acquisition of Divine Knowledge and the study of the
Vedas, and discharge the duties of a householder according to the rules prescribed in the Dharmma Shastras" (228).
Having thus instructed the disciple, the Guru should make him offer three oblations into Fire in the name of Samudbhava with the
Hring, Earth, Firmament, and Heaven, Ong.
He should then himself perform Svishti−krit Homa, and then, O Gentle One! he should bring the investiture ceremony to a close by offering the complete oblation (229−230).
Beloved! all ceremonies, from the Jivaseka to Upana−yana ceremonies, are performed by the father alone. The ceremony relating to marriage may be performed either by the father or by the bridegroom himself (231). The pious man should on the day of marriage perform his ablutions and finish his daily duties, and should then worship the five Devas and the Divine Mothers, Gauri and others, and making the Vasu−dhara do Briddhi Shraddha (232). At night the betrothed bridegroom, preceded by vocal and musical instrumental music, should be brought to the chhaya−mandapa and seated on an excellent seat (233). The bridegroom should sit facing the East, and the giver of the bride should face the west, and the latter, after rinsing his mouth, should, with the assisting Brahmanas, say the words "Svasti" and "Riddhi" (234).
The giver of the bride should ask after the bridegroom's welfare, and ask also his permission to honour him, and upon receiving his answer should honour him by the offer of water for his feet and the like (235), and saying, "I give this to you," let him give the bridegroom the gifts. The water should be given at the feet and the oblation at the head (236). Articles for the rinsing of the mouth should be offered at the mouth, and then scents, garlands, two pieces of good cloth, beautiful ornaments and gems, and a sacred thread should be given to the bridegroom (237), The giver should make madhu−parka by mixing together curd, ghee, and honey in a bell−metal cup, and place it in the hand of the bridegroom with the words, "I give you" (238). The bridegroom, after taking it, should place the cup in his left hand, and, dipping the thumb and ring fingers of his right hand into the madhu−parka, should smell it five times, reciting meanwhile the Pranahuti Mantra, and then place the cup on his north. Having offered the madhu−parka, the bridegroom should be made to rinse his mouth (239−240).
The giver of the daughter should then, holding durva and akshata, touch the right knee of the bridegroom with his hand, and then, first meditating on Vishnu and saying "Tat Sat," he should mention the name of the month, the paksha, and tithi, and then the names of the gotra and pravara of the bridegroom and his ancestors one by one, from the great−grandfather, beginning with the last, and ending with the father. The bridegroom's name should be in the objective, and the names of the others in the possessive case. Then follow the bride's name and the names of her ancestors, their gotras, etc.; and he should then say: "I honour thee with the object of giving her to thee in Brahma marriage" (241−244).
The bridegroom should then say: "I am honoured." The giver upon this should say, "Perform the ordained marriage rites," and the bridegroom should then say: "I do it to the best of my knowledge" (245). The bride, adorned with beautiful clothes and jewels, and covered with another piece of cloth, should then be brought and placed in front of the bridegroom (246). The giver of the bride should once again show his respect to the bridegroom by the present of clothes and ornaments, and join the right hand of the bridegroom with that of the bride (247). He should place in their joined hands five gems or a fruit and a pan−leaf, and, having saluted the bride, should consign her to his hands (248). At the time of consigning the bride the giver should, as before, mention his name twice in the nominative case, and should state his wish, and should also mention
the names of the three ancestors of the bridegroom, with their gotras, all in the possessive case, as before. He should then mention the name of the bridegroom in the dative singular, and then the names of the three ancestors of the bride, with their gotras, etc., in the possessive case. At the time of mentioning the bride's name in the objective singular he should say after that, "The honoured, adorned, clothed, and Prajapati−devataka," and saying, "to thee I give," he should give away the bride. The bridegroom should, saying "Svasti," agree to take her as his wife (249−251). Let the giver then say, "In Dharmma, in Artha, in Kama, thou should be with thy wife;" and the bridegroom should reply, saying, "So I shall," and then recite the praise of Kama (252).
It is Kama who gives and Kama who accepts. It is Kama who has taken the Kamini for the satisfaction of Kama. Prompted by Kama, I take thee. May both our kamas be fulfilled (353).
The giver should then, addressing the son−in−law and the daughter, say: "May, by the grace of Prajapati, the desires of you both be accomplished. May you two fare well. Do you two together perform the religious observances" (254). Then both the bride and bridegroom, to the accompaniment of music and blowing of conch−shells, should be covered with the cloth, so that they may have their first auspicious glance at one another (255).
Then gold and jewels, according to the giver's means, should be offered to the son−in−law as presents. The giver should then think to himself that the ceremony has been faultlessly done (256). The bridegroom either, on the same night or the day following, should establish fire, according to the rules of Kushandika (257). The fire that is made in this Kushandika is called Yojaka, and the charu which is cooked is called Prajapatya. After performing Dhara Homa in the fire, the bridegroom should offer five oblations (258). The oblation should, after meditation upon Shiva, Durga, Brahma, Vishnu, and the Carrier of Thunder, be made to them
one after the other singly in the sanctified fire (259). Taking both his wife's hands, the husband should say: "I take thy hands, O fortunate one! Do thou be devoted to the Guru and the Devatas, and duly perform thy household duties according to the religious precepts" (260). The wife should then, with ghee given by the husband, and fried paddy given by her brother, make four oblations in the name of Prajapati (261). The husband should then rise from his seat with his wife and go round the Fire with her and offer oblations to Durga and Shiva, Rama and Vishnu, Brahmi and Brahma, three times to each couple (262).
Then, without reciting any Mantra, the bride should step on a stone, and, standing thereon, the bride should take seven steps. If the Kushamdika ceremony is performed at night, the bride and bridegroom, surrounded by the ladies present, should gaze upon the stars Dhruva and Arundhati (263). Returning to their seats and seated thereon, the bridegroom should bring the ceremony to a close by performing Svishti−krit Homa and offering complete oblations (264). The Brahma marriage, according to kula−dharmma, in order to be
faultless, should take place with a girl of the same caste as the husband, but she should not be of the same gotra, nor should she be a sapinda (265). The wife married according to Brahma rites is the mistress of the house, and without her permission another wife should not be married according to those rites (266). O Kuleshvari! if the children of the Brahma wife are living or any of her descendants be living, then the children of the Shaiva wife shall not inherit (267).
O Parameshvari! the Shaiva wife and her children are entitled to food and clothing from the heir of her Shaiva husband in proportion to the property of the latter (268). Shaiva marriage celebrated in the Chakra is of two kinds. One kind is terminated with the Chakra and the other is lifelong (269). At the time of the formation of the Chakra the Vira, surrounded by his friends, relatives, and fellow−worshippers, should, with
a well−controlled mind, by mutual consent, perform the marriage ceremony (270). He should first of all submit their wishes, saying to the Bhairavis and Viras there assembled, "Approve our marriage according to Shaiva form" (271). The Vira should, after obtaining their permission, bow to the Supreme Kalika, repeating the Mantra of seven letters (Kalika Mantra) one hundred and eight times (272). O Shiva! he should then say to the woman: "Dost thou love me as thy husband with a guileless heart?" (273). O Queen of the Devas! the Kaula woman should then honour her beloved with scents, flowers, and coloured rice, and with a faithful heart place her own hands on his (274). The Lord of the Chakra should then sprinkle them with the following Mantra, and the Kaulas, seated in the Chakra, should approve and say: "It is well" (275)
May Raja−rajeshvari, Kali, Tarini, Bhuvaneshvari, Bagala, Kamala, Nitya, Bhairavi, ever protect thee both (276).
The Lord of the Chakra should sprinkle them twelve times with wine or water of oblation, reciting the above Mantra. The two should then bow to him, and he should upon that let them hear the Vijas of Vagbhava and Rama (277). There is no restriction of caste or age in Shaiva marriage. By the command of Shambhu, any woman who is not a sapinda, and has not already a husband, may be married (278).
The wife married for the purposes of Chakra in the Shaiva form should, in the case of the Vira who desires offspring, be released on the dissolution of the Chakra only after the appearance of her menses. The offspring of the Shaiva marriage is of the same caste as the mother if it be an Anuloma marriage, and a Samanya if the marriage is Viloma (279−281). These mixed castes should, at the time of their fathers' shraddha and other ceremonies, give presents of edibles to, and feast the Kaulas only (282).
Eating and sexual union, O Devi! are desired by, and natural to, men, and their use is regulated for their benefit in the ordinances of Shiva (283). Therefore, O Mahe−shani! he who follows the ordinances of Shiva undoubtedly acquires Dharmma, Artha, Kama, and Moksha (284).
End of the Ninth Joyful Message, entitled "The Ten Kinds of Purificatory Rites (Sangskara)."
Chapter 10 − Rites relating to Vriddhi Shraddha, Funeral
Rites, and Purnabhisheka
SHRI DEVI said:
I have now learned from Thee, O Lord! of the ordinances relating to Kushandika and the ten Sang−skaras. Do
Thou now, O Deva! reveal to Me the ordinances relating to Briddhi Shraddha(1). O Shangkara! tell Me in
detail, both for My pleasure and the benefit of all beings, in which of the sacramental and
dedicatoryceremonies Kushandika and Briddhi Shraddha should be, or be not, performed. Say this, O
Maheshana (2−3).
